The Two-Sentence Book: ויהי בנסוע הארון by Rabbi Dr. Ahron Adler

okay H just a little uh last word about last week's sh we talked about the what's in a comma we spoke about different sections in the Sid where it makes a world of a difference where you put the comma in the sentence and it has different meaning even and we gave various examples I'm not going to repeat everything I'll just say that um I I had a there was a at he passed away just this year but he already moved out from the neighborhood about 10 years ago his name was Moshe nordheim Shalom um he was a he was the of before I even got there and and then he was just he was still there the last year or two or three that I was there so I did hear him a little bit and I'm pointing this out because I'm not going to deal with his Kut but he daved once in a week day he had maybe a yite whatever it was so you heard him say weak now sometimes the printer didn't bother putting in commas assumed that you knew how to how to punctuate the word the phrase properly but there were two that most people most probably get it wrong it's the end of the and the end of the the end of is most people say you just think about it that that's not correct it's is the phrase goes together it's the the ill of we ask that he should send should send a remedy to to whom to the so it should be I say again that you listen anybody in weekday they're gonna say and that's that's it's been we we conditioned ourselves but it's most probably not correct and I heard this from I you know what the man's right and the second was with but most people will say goes together it's the dispersed of and we ask that he should inther M who should he inther the the the those who are spread out M so there the printer never put a comma there maybe assume that you know how to say it but as it turns out that most people I'm talking about 95% of the people uh must probably have it wrong but it's it's not a terrible you know thing you know I always say with these things after all these years Kosh just got used to it that uh just like he got used to you know it's it's also okay you know you can also D we'll forgive you the the with regard to the other things so let's say that we talked about last week so I mentioned that there's some that just didn't want to get there embroiled in a and put the the commas both places and and that's really wrong either you say is comma or so the comma goes before so okay so this is a question of the printers and the editors and and so on but it does make a difference this is not just a trivial matter especially if the Bal toot dealt with this and suggested that there were two different ways to say it and each way then brings out a different understanding of it okay today I would like to just deal with a tsim that we just read two days ago in that the most unusual occurrence in the they are surrounded with upside down letter NES and almost forms like a bracket like as as if to say it's a parenthetic IAL insert it it's either doesn't belong here but it's been interpolated by tellingen put it here even though this isn't the time in place or this is the time in place except that it's coming to teach us something very unique about these twoim so the the title the book that contains two verses now normally if you write a paragraph you probably going to have more than two verses in a paragraph if you're can to write a book you're certainly going to have more than two sentences in a book so how can you have a book of two sentences and yet we will see in a moment that our said that these twoim should be regarded as a as an independent book that means that we don't have five books of the Kish but why do we call ites we call it because they the number five obviously but we may have seven books and that is and then until that would be the fifth book the sixth book would be these twoim and the seventh book would begin right after until the end of and the would be the next book so you would have seven books and not five books now nobody thinks in those categories that there are seven books of the Kish because then if it would be seven it would be called a and not aish right but um so so let's not take it all that literally sa but nevertheless ifal used that phrase then it it requires that we give some understanding and why would the um the the Bal we talking about the an who organized the Sid but most probably this entered let's say a little bit later maybe in days of and days of the that when we take out a seph t we should have introductory why do we say when we take out the and when we turn the this wasn't just to give the great k a text so they can you know be K or as we would say in Yiddish gorgal right gorgal away a whole piece and if you have a a choir you're going to be standing on your feet for at least 15 20 minutes my wife always bemoans the fact that the khanam always picked the sections that you have to stand you know for them to go you know like in the middle of Hal and so on okay they said we try to answer those questions so let's just see in Source number one these are of course uh those who are familiar with uh the book I put out three years ago on the conversations with the r entitled in Hebrew by heon most people know it by the English title 70 conversations in transit but indeed byon so there was a thought that was developed by RAB G it was not his thought he actually brought the thought from the r rabak gak is the um the CEO of OU kashus so we're sitting in the U building so it's it's appropriate that I mention RAB gak's title um and he printed in 1996 that was three years after R passed away a memorial volume of tradition which is the Journal of Torah for the retical Council of America and and he printed in this particular Memorial issue Rabbi gak published The Following that the r ones asked the question in the beta mikdash you know the Aron had two two bars two poles and the purpose of the poles was to carry the Aron fine the Lev sh the family of kahat from shevet Ley they were the ones who carried the Aron L to Aron fine we understand that when it came to Beta mikdash the Ain wasn't going anywhere it was now in its permanent final location I was going to say resting place but people don't like that phrase uh so why didn't they just pull the poles out and you know you don't want to use it for a stick bow bat okay so you know bury it put it in Gesa like Sheamus why why was the pole still there they had no function any longer the aun was not being carried anywhere so the r said that the poll symbolized he said as follows the Aron Brit the Aron itself was the symbol of every and The KES kashim the holy of holies was the symbol of his bait midash the poles were the symbol of transportability the ability to move Mo motion and movement said the said Parks himself in his mid or as we would call it his Ivory Tower and doesn't move out and doesn't see what's going on and doesn't spread Tor has to be portable has to be in motion has to be able to get around and that's why the polls remain there to symbolize this that in theory the Aron should also should always be in motion because the should always be in motion and Truth is the was aay he was in motion not only his weekly travels from Boston to New York you know because he was a Rob in Boston and rash in New York but even where he was and I can say from the vantage point of New York on his off day after his three hour sheer on Wednesday he was also in motion going to people and whatever meetings and so on and they had to be taken around so those of us who had a big of driving them around we would like to shave Le we were carrying the AR that's why I called the book by on the on the basis because he was our our own for us he was our our own brid so I and I said that too I said that too that it's Aon andon are the same letters so it's a little play and from time IM Memorial raim wrote trying to incor incorporates by some illusion their name or family name into the fabric of the name of the book so that is correct that's why it's why so here we're talking about the travels of in the desert and um but something doesn't make sense what does it mean we will spread the the enemies and and the adversaries are going to be you know thrown away spread out nobody's talking about a war here we're talking about Amel traveling in the desert and then the second and when it the word no means to rest to it's resting place when it will rest is to return who's returning to whom and who are the r Al Isel it's it's enigmatic to we don't exactly know what is this referring to and this led some of the to say that whatever it means it doesn't belong here it's just out of place and was brought from somewhere else like if you understand baseball language out of left field it was just brought from somewhere somewhere else and put here for a reason and just to indicate that it doesn't belong here so the tradition has that it's surrounded by these two upside down letter nuns which form a type of bracket and enclosure of sorts um so to indicate it really doesn't belong here so let's see what happens rash in Source number two make two indications before and after these are the upside down NS that are in the before and after the toach US this doesn't really belong here it belongs somewhere else what Rashi doesn't tell us okay fine so where does it belong we don't know Rashi at least doesn't tell us okay so why is it here to divide between one par of punishment panut means terrible Omens things going on bad bad things going on to one scene of purut and another scene and somehow we're breaking it up and it says in the inat so what's what's enigmatic even further what are the puran which bad scenes are we talking about and why is there a need to break it up so in Source number three is a type of on rash and there are there's a whole Library out there of people trying to explain Rashi because Rashi speaks which as remember hearing from the Iz Rashi hardly speaks Rashi is quoting and editing 90% of his Rashi on the Kish is medish so he takes from the world of medish he takes from the he takes this and he lifts out of context slices it it condenses it and says something and then you're supposed to figure out what he had in mind so the laab chba wrote a whole book on Rashi saer I'm trying to understand that what Rashi really is telling us is theat of the pasuk now many many people say no no no noat the basic understanding take a look at dezra ramban might be closer toat Rashi medish rashi's grandson rashbam I don't want to use the word God forbid attacks but he criticizes his grandfather he says it's very nice you know as we say it's it's gak it's all that but it's notat and rashbam goes and challenges his grandfather on many many understandings of the P cuz he says I'm telling you theat this is what the meaning is now there's a concept called parat remes and S there are different levels or different frequencies of the understanding the text so if you want to say that Rashi is Dr fair game so it's drash so Dr sometimes is translated homiletical you know it's not exactly what the text was all about but you take off from the text and you develop ideas based on something that's in the text that's okay okay but that's not the basic meaning we have to understand okay what did the tah mean when it said this I mean even take a so what's theot so once I talked about it it meant thatu was telling them what those pagans were doing by taking goat's meat and cooking it in mother's milk don't do that as a fertility uh right r i t but do it my way in all one bring that's the now comes the but it's is your kitchen it's separating milk and meat and everything that goes along with it right milk is flx that's what it became but that's not theat of the theat is one thing and then there's D the two types of D there's D which is and this which is a which is thought which is philosophy we're giving us a you idea I just mentioned this at the at the tea table was old and blessed him with everything so what is everything so write a composition what is everything to me what does it mean I have everything so somebody's going to say I have good health that's everything else is you know secondary I have a nice family I have this I have that I have wealth every I have all of the above whatever it is you know everybody's got their definition of Bak you want to know what Bak means keep reading in the Kish when the Abraham tells and laan that Abraham was old my master was old and gave him a b CDE e you know wealth and and had everything so it's spelled out in the what the B was but the medish goes very interesting it says Bak it's a daughter whose name was Bak okay that's very nice so I have a cousin who asked a question he said if if before you know could have married this girl Bak well there was no ver at the time so why didn't he want to marry Bak why did the EV have to go to to dig up Rifka and so on the answer is that y wanted to marry a girl not a medish you have to understand that says something about your attitude towards Med the told us about the midash a these AIC midashim he said some of them supplement the biblical text know the Torah tells us the story but leaves you dangling in the air and the medish fills in the blanks so you have those midashim that actually do uh fill in the actual story some the kazal never in a million years thought that this was history but it was pinned the tail on the donkey pined the idea on the pasuk they want to say something and to give this something validity it now is attached to as was pointed out with the in G I'm sorry so with with not after and it says they're walking in the field tells he and next thing you know Ken kills he what did he say to him doesn't say what did he say to him so hands up you so so the medish says three different things the med says the um uh Cen and he they were arguing about um the world the world had land had real estate and the real world had metalin movable objects so they decided two of them you know what let's split you know Cen says I'll take the the land and the the the the the the metal land and he says I'll I'll take the land and that's indicated that says that he was a roone and Cen was a Cen was and he was own so so you you so he had the had the movable things and Cen had the land it's all nice and dandy and then Ken tells he okay the land is mine so M you know jump get off my land and the other one says to the other one take off your shirt that's my shirt you know so they had they fought it out and Ken deci sign said if he kills he then he becomes the master of the land and the movable objects and everything that's one medish the second medish says no no no no no they decided to split the globe into two the northern and southern hemisphere then came the question where would the BET mikdash be built the northern part or the southern part Ken kills he now he's the master of the North and the South so he solved the problem the third was they thought that kava was going to be the only woman the only woman and she would be live forever so question is after the father Adam Dies who gets K as a wife so they fought it out and Kenne kills heaven and now he's the only one around first in line and only one in line to get so says nobody was able to tape recorder to to to see what the discussion was what's theat theat was they were talking about whatever they were talking about it makes no difference they're talking about the politics the weather they were talking and talking what we would call Small Talk the point was he didn't feel threatened at that moment that he had to even defend himself it came out of nowhere it was a total surprise attack that when Kenne kills he that's what it means smoing next thing you know he's dead so that's theat but the medish comes to teach us the anatomy of murder why do human beings kill they either kill for money and property or they kill for religion or they kill for romantic reasons they're fighting over a woman those are the reasons and that's what were doing when they attached these three different discussions to this is the use creative use of medish to make a point a philosophical Point that's very important but it's not theat it's not theat at all so the the question now is let's get back to what what exactly is the what what is this doing here and so in Source number through three is one of those who came to teach us what Rashi is alluding to because you really do have to fill in some blanks and he says as follows if you want to say bish that is to say correct we know about the after the puran the bad Omen that happens after these because it says there's a whole turmoil about food there's a whole turmoil about food and It ultimately leads to mun falling um no no mun fell already but here they're complaining about the mun they're complaining about the m and here too the the difference between medish andat the toat tells us exactly how the M tasted and yet there's a famous medish that we all grew up on that the man tasted whatever you had in mind that should taste so if it tasted whatever you wanted so why did they complain why what was the complained about so first of all it this says something about the real notion of taste taste has to do with combination of vision and smell if you can take away vision and smell you can fool a person what he's what he or she is eating they actually did this as an experiment they chopped apples and they chopped onions so in a chopped consistency they feel very very similar very similar but the taste of an apple and the taste of an onion is going to be very different and what they did was they took a person to different people they blindfolded them and clipped their nose and they gave them to eat and they blindfolded but didn't clip the nose clip the nose and didn't blindfold and though those who had some sense of taste or Vision were able to detect which one was the Apple which was the onion but those that were blindfolded and nose clipped completely made a mistake as to which was the apple and which was the onion and that's not a small thing it shows that with that's why a lot of times you have a cold and you have a stuffed nose you know haval to eat you know I can't taste it anyway what does the taste have to do with the the smell it has a lot to do with the smell a lot to do with it so if you didn't see the the the the ice cream with the cream on it with the whipped cream and the cherry on top so what you're eating mun it looks Bland and now you telling me I'm thinking of this great you know Carell ice cream cone with the right with the with the with the whipped cream and the cherry and the sprinkles of course don't forget the sprinkles and and you don't see it you're not going to really taste it so they felt that what was in their minds they remember the Herring that's what they remembered the a the Watermelons and the Bim this they remembered that I want this dry stuff this contradicts the Mish or it could have tasted like that but they want to see it they want to look at it I want this stuff and so on so it was big trouble for m raenu at the end of after this so that we know that's what the say but what was the per before it doesn't talk about a bad scene and so on so that's what says what was the bad scene that happened before we can suggest the following it says above above these and they traveled from har Harem the Mountain of God they left Harem which means you have to realize from SE parat yro when they arrive at the place of harini until here in they're still at the whole there's no motion nobody's moving anywhere and the the whole Amel organizes in the beginning of par and that's what they the Mish is is inaugurated and and now they're going to start moving here in where they going ter and that's why M tells his father-in-law pack up where we're starting to move this is it and it says elim this is interesting difference of Shem it says in the Tor but the Torah called God's presence on Hari he called the mountain har elim so there's a change of the name of the mountain here from to what does that teach us perfect for the end of June to read this it's like children who leave school when the school is shut down right you you you run out of school whether it happens every day I remember in in high school in with the kids would count how many days left to the end of the school year right what does that mean they ran away from har all right let's get out of here you know like it's time to roll they were like pretty happy they were enough enough of Mari let's move that caused that rushing away from our they should have said we we have to leave you know it's like like sometimes you know you're leaving you're visiting a country that you really enjoyed that that trip and you're at the airport you're leaving it's what said about says I don't want you to leave stick around for one more day and so on should have had a feeling of you know can we stay another day no no no no they they packed themselves up and rushed out of harini area which basically caused a little bit of a breakdown and that's why they they they faltered they faltered already so that's the first puran although it doesn't spell it out in the Kish but that would be the puran before okay so now we still don't know why these twoim are there to break up these two sections of the puran so Source number let's look at source number four Source number four is theat that says the this the tradition has a indications signs before and after these are the upside down letter N to teach us now this is you see where Rashi got it from Rashi simply quoted from this this isn't the place RAB R says who now I would never say that this isn't the place it's quite the contrary this is the place but it is to be regarded as an independent book so let's be careful regarded those it's not really another book it's part of Bidar there's a before and after but on some level we could regard these twoim as an independent book and if that's the case then it has to tell a story a book tells a story whether the book has 600 Pages or the book has two verses or two sentences it's got to tell a story and the story is going to give us to understand what's it doing here in the middle of par so just as one hint before the everybody's packing up that's when mosha tells his father-in-law no we're moving and that's when the source number five make two silver trumpets you're going to need this as a siren a bullhorn to to uh to get people to start rolling that's what it's for and then the Torah says you're going to use these Trumpets on different occasions not only for the transportation to tell to to to to inform am Isel we are now starting to roll but if there's going to be a war so you'll use these trumpets also as a type of signal to bring people to to contemplate for for and so on any other type of difficulty or Calamity you will sound off these trumpets notice the verb is which means a tra what is a tra it's a waving sound it's a waving sound you know it's almost like the [Music] that's a tra and and on when you bring the special corote for those days you'll also use the trumpets but there it's a a is a straight sound now we use this today when when the the pikura or sounds a siren they you should go into the uh the miklat into the shelters so it's a waving sound an all clear sound is a straight sound if there's an all clear sound that means you can go out if they use it and so on soia means a happy sound a trua means a moment of Crisis this is how kazal understood that rashash is y day of judgment because is defined as it's a moment of Crisis and what could be the great crisis yeah because this is a Mitzvah just for for bet mikdash that's why it's a Mitzvah it's a good question it's a Mitzvah just for beta mikdash and in beta mikdash with these Trumpets They also sounded out a schifer and on rashash in bet mikdash with the shifer they also sounded the trumpets but the mishna tells us on these occasions that the Torah talks about using the trumpets the shaer was second fiddle and on was the main Mitzvah second trumpet not second fiddle right good good good good good and on rashash with AER was the main instrument so the were the secondary instruments there the the Mish says they kept the sound longer than the the trumpets to show you that the real mitz is the and on the other occasions the real Mitzvah was the why have both on all occasions that's a where is there in all his glory and that is when mikdash is up and running so we have both andar but we don't have the at all and we do have Sher because Sher is a Mitzvah outside the BET mikdash as well and um so the purpose of the in the desert was to organize the transp the movement fine okay so that's that's like very important and then the next the second year after in the month of the 20th of finally the the the the the the the pillar the an the started moving from the top of the mishan by they started rolling that's where it took at first station and this whole Transportation started and then later on in the par says that's you get the whole schedule they travel they rested they traveled the rested over 40 times fine so you have all these traveling um in in the um midbar and then in the next section is when Moshe tells his father had seven names we are going and the question then is and it's it's still unanswer till this very day does yro come along or does he go back home we're not sure we're not sure it's like the the sh you know who thought he had the potential o in the pocket and then you're not sure if he shows up in Israel or not that's the other one right that happened too right I don't have to tell you guys it was good work they were they were good at it right and then in Source number six here comes the after was angry there was a big big big wipe out there the next Source on seven is rash on this they were Wicked they were bad and it was really a bad scene that happens right then and there but look at the last line of source seven it says got angry my original plan was you're going into Israel now but that was aborted and you didn't even have to wait till the morum until it became a 40-year stretch even at this point already in all right it's not happening tomorrow it's going to be a little bit of a in yish we say a Drear room just a little circling um around I mean eventually because of the maragam it becomes a 40-year journey in the midbar I mean I one I saw several years ago I got you know these funny what's UPS you seeu holding up his phone his ways and it says like you know you usually get on the ways on the how long it's going to take you to get there 40 years right right so now let's get into the V and and try to understand what this is all about proposed the following these twoim are teaching us about two eras in bet mikdash in in Isel so we know that we were in ER Isel for approximately A Thousand Years approximately the um ran in tells us on the last of the creation so what means be proactive to do something so ramban says L is the scheme of 6,000 years of History and the each thousand each Millennium reflects a day of creation and then he plots it out from the beginning and he says that day one of creation was the creation of light that's all it was ye or and he says the or was adamar adamon lives 930 years he could have lived a thousand years 70 years according to the medish was taken off for DAV but even if he only lived till 9:30 you can round it out the first Millennium is adamar Rishon and he's the light of the Millennium there are Generations 10 Generations till Noah and then comes Noah Noah lives also he lives longer than Adam he lives 950 years as the Torah records he's the second Millennium and what happens in the creation of the second day first of all there's no kov and ramban says there's no kov because it was a terrible Calamity for the world the world was fundamentally destroyed and had to start all over again with Noah so that's not good so there was nothing good about it it had to be done it was like you have an operation and and they have to amputate it's not great but all right but we continue least you can continue living with this and it was this you have Noah who's in the T on top of the waters and then the others are under the water what happens on the creation of the second day of the creation it's the separation of the waters and that raak is like the of no symbolically so the second Millennium is Noah says the ramban the third millennium is sprouting something sprouting and that's aru on the scene this is the beginning of what's going to become am Isel and he counts he says from until was 4 30 years that we that we have that and then there was seven there was 40 years and then till we got into is the um the the the so from until until they built the first bet mikdash so first bet mikdash was built 480 years after so that's a thousand years too it's about a thousand years from until the building of the first bet mikdash so that's the third uh Millennium the fourth Millennium is the Sun and the Moon the celestial bodies that's the first bet mdash and the second B mdash so there's 410 years there's 70 years in the in the interim there's another 420 years and let's say carry till the Baka Revolution that's a millennium the so the fourth Millennium is the sun which is the first be mdch which was in a in a greater standing than the second the second was the moon was a lower standing and so on but that was really the the fourth Millennium the fifth Millennium is what we call in history the period of The Barbarians The Barbarians well that was the the animals were created on the fifth day so mankind became Animal Man animal that's the barbarians and then there's ramban and he's in the 13th century and he says I'm beginning the sixth Millennium and who's the sixth Mill Millenium Manar and that's going to end with the seventh Millennium which is mhia that's the Shabbat Shabbat but the raban who's living in the 12th 13th century he doesn't want to wait around to the 21st century so you know he says that it pulls out an interesting that that you know the last day just the beginning of the day can count as the full day like shal the person gets up from shiv in the morning because the seventh day say okay you sat a little bit in the seventh day that's enough you don't have to go through the whole day ramban says you don't have to go through the whole seventh the the whole sixth Millennium you can get there on the on the express track and ramban was very hopeful that he would live to see the mesiah time right B but he plots this out so this all has to do with the um the r said this has to do with those thousand years of the beta mikdash era and there are two different parts to it first bet mikdash era second bet mikdash era there's a world of a difference between the sanctity of Isel and its relationship to bet mikdash between B and B a world of a difference and they are symbolized by these twoim what Mao was teaching Amel at this juncture in the middle of par where he says we are moving towards Not only was Hari not the end game but also the entry into Israel is not the end game the end game of the G of the galut to G process is BET mikdash and you can prove it with two things first of all there's the which is theum and it says there why is the beginning of the building of and days of SCH given in terms of the dating of if not to teach us this is the end game this is the culmination of took a long time 480 years after but here we are but you know which poet said it so beautifully how does it begin and then it brings us all the way up to the song ends with the building of the and that happens and it says there you remember the Diana story because after you finish then you go back that did this and that and this and that and you get there why is it called so okay why didn't called bet mikdash so the r explained once that the rambam talks about the building of bet mikdash twice once in the loss of building bet mikdash that's a good place to talk about it and the other is in where he talks talks about three mitv that were given to Isel as a nation one was to appoint a king one was to eradicate Amal and one was to build the BET mikdash okay with regard to the Mitzvah building bet mikdash the ra when he talks about the three that must be form and they include the appointment of a king the eradication of amik and building mikdash he said from you should seek out the place and go there and build and some of the commentators of RA are baffled why the Ra's talking about the same thing brings two different but to the R's mind that means the Ram's talking about two different things in the first place he's talking about the building of a house a structure that will be used for sacrificial activity and will be the focal point for well every time they put up the mishkan in the desert they fulfill the Mitzvah again it's called Mish mikdash we call it Mish but it's a mikdash inum mikdash every single time they took it was like Legos you took it apart you put it back together to it apart put it back together every they put it up in they put up the Mish so and then later they put up a mikdash these are all mikdash but there's a special that when the mikash gets to it's not moving anywhere else this is its final address and location and it's the place that will choose as the T says in will choose but not only will he choose but he wants you to figure it out that's the seek it out and indeed indeed with AI locate the place where bet mikdash should be and from then on it was called B so that starts with SCH as opposed to the mishk of Shilo as opposed to the mishkon that was in different locations in Earth Israel and in the midbar in the desert it's now the chosen Place B and here you have two different modes of how am Israel is going to sanctify the land because the land was not Sanctified in the days of Abraham ainu in the days of Abraham ainu the land was assured and promised to Abraham ain's you know family but it's Sanctified in days of Yeshua how does that happen with conquest or to use theak term Kush it's the conquest fine the raham tells us that when the Babylonians captured ER Israel they undid the conquest of Yeshua all the way until D day and that's why ER Israel lost its kadha but in B cheni we didn't conquer we were given a license by the Persians to come back and build the BET mikdash and you didn't have to fight for it and about 5% was Zionist and came 95% stayed in America they called America Persia then bubble had a different name to it that's all but as RAB said in the kar 900 years ago they had their homes they had their fields they had their occupations and the grandparents were refugees you know and here we made it we're third generation Americans we made it right grandparents you know they had to work hard and I came from Ellis Island and they had to work hard some couldn't even keep Shabbat to to make a living and so on now bem you know we're shabas and so on we don't eat by our grandparents anymore thank God you know was such sikim and uh the the the and rabi lashes out lashes out of that generation because the second bet mdash was destroyed because of this not coming to ER Israel in the second bet mikdash era but the sanctification of the land was not Kush was not conquering but was settlement settlement and the raham tells us because it was settlement and we never forfeited our rights to her Israel not only in theory but there was always a Jewish presence of at least 10 Jews in AR Israel at any given era from the days of the destruction of the second B mikdash we never lost title the ran believes had there been an era of er Isel in the last 1900 years without at least a million of Jews in AR Israel then that would have been considered the eradication of am Isel that would have been considered even if you have 25 million Jews in the world if you don't have a Minon of Jews and ARS Israel there's no more CL Israel that's it finished and that never happened and therefore the r said as follows to understand this the first talks about the first mode of sanctifying er Israel the Aon Brit went along with the Warriors we know this there was a time that the Aron Brit was even taken captive by the pish so the the Aon went with it will disperse the enemy it will be this will be at your side the Aron Brit means is with you in battle and that's how you're going to Stage by stage conquer the land of er Israel and and each stage will be Sanctified after the next stage that was the first Pas it talked about how er Isel will be Sanctified and by itown whereas the second bet mikdash era was very different it was everything now is stationary now it's interesting that in B cheni we didn't even have an Aron Brit where was the Aron so there's a tradition that it's actually deep down on harab it it's stationary it's there it's not going anywhere the call to return to Isel was the call for B so you have now a completely different mode of how er Israel was going to be Sanctified and because they are different modes the question is what happened after the destruction of the first bet mikdash and the galut the Exile and the second well after the first the kadosha dissipated was abandoned because the Babylonians conquered and they conquered the land they undid our conquering so there's no longer sanctification of the land but if we never really left ER Israel in terms of residing in Earth Israel and you don't need more than a million of Jews to do that we never forfeited our our our to use the language and therefore for ER Isel remains Sanctified until this very day until this very day R Garen wrote about this after the 56 war is there a need to Res sanctify parts of er Israel I mean the truth of the matter is I just gave you broadly the rambam's point of view which is the accepted point of view in h today that the SE that those areas that we came back to in the days of B cheni remain s Sanctified till this very day those areas of verit all that we did not come back to in bayen it might be part of the state of Israel today but they are not Sanctified from that original sanctification so we know we have a pretty good idea of what that map looks like so in those areas there is less of an issue of shita less of an issue of trumo mas and for example the entire ARA from the Dead Sea area the hotel area go down all the way south to a lot so there are a lot of kibuts there grow a lot of stuff that we eat so in the shita year if you don't want to buy Arab produce you want Israeli produce but also you don't want to rely on What's called the het it's it's the best option that or what was Once Upon a Time the gka option because the mishna tells us that ashalon was the southern border of er Israel in the days of bayen which means the gush katif area which is the area of Aza was added a pale now if you live there did you fulfill the Mitzvah of residing in ER Israel the answer is categorically yes because the LI Mitzvah of living in ER Israel is not contingent on the land being Sanctified but it's contingent on the map that was given to abah ainu the promised land and there it goes all the way toar mitar Prat to until Nar Prat so where is that's whether it's the which cuts the sin Pula in half or it's the Nile River that's pretty deep in that's into Egypt already Rashi believes it was the nus but the raon believed that it was the W Alish but certainly takes into consideration the entire netive of the modern state of Israel all the way down to a lot yeah after temp country also conquered right but had nothing to do with the Conquering the Conquering is an irrelevant factor in b cheni that's not what Sanctified the land because it had to do with of settling and the settlement never was relinquished even though it was very very small numbers R says I don't care how small the numbers as long as you got a minion there and the ram believes that it was assured to us that it would never happen the kadh promised us that Amel would never be extinguished and if you wouldn't have a minion of Jews and her Israel that's CA that's called the extinction of and it was promised us I'll tell you where he says it it's in the of the he says he says hypothetically if there wouldn't be a million of Jews and AR Israel then the calendar today would have no halic value and there would be no PES no sh no r no y no suus no nothing nothing and but he says before he even goes on to say his point he says no no God forbid it'll never happen promise never happen but purely theoretical theoretical you know if something like that would happen Rah postulates the calendar would be obliterated and there would be no sanctity at all to the to the yamim so therefore who sanctifies the Yum of today there's a big novel idea of the rambam we do by being here and that gives halakic energy to the printed calendar that you received Arab rashash Shana from the organizations with a donation an envelope right you must probably got 50,000 calendars with envelopes right and and that's how you know that it wases but the raham says what makes the calendar into something that's valid is that there are at least 10 Jews in AR Israel I try my best it doesn't always work out but I try my best to to if I'm traveling abroad not to be out of the country for R KES because rodes you want to be here and be a participant we have r proud that we have more than 10 Jews here in ER Israel we have over 6 million Jews here in ER Israel observing the day maybe not everybody is observing the day as roses but at least uh we're trying to do it we didn't read all the sources on the second page 8 n and 10 where the ramban brought out his idea but the r understood these twoim ofal as being the safer it is the independent book that's telling us the story The Future story of what the sanctity of AR is going to be all about as a sneak preview forel beginning the Trek into ER Isel and just try to answer the last question so why do we say these when we take out the and put it back [Music] to why do we do that and why do we say so on the one hand because the sa is going to be in transit when you take it out of the Aron it's now going to be moving it's been aah Aron and this is symbolizes the is meeting up now with when the sear is sitting in thees and some shoes it's just closed and some shools it's locked and some shoes it's locked with a gate and safe and alarm system and whatnot unfortunately and I don't I embarrassed to say that some of the great thiefs of CRA are Jews who understand the monetary value of it and they had to come up with a alarm system that's going to be functional on Shabbat as well because the G are also smart and they know that the best time to steal a Safra is on Friday night when they sure might not use the alarm system so here that's SE is like behind bars but when you take the out to be read what you're basically showing is and are meeting there's a and the said that the two for the first one is for learning we say every morning the last is har it's the reenactment of M so it's the motion of Torah and I'll teach you an interesting you don't have to stand up when they open the Aron kodesh show you have to stand up when the Torah stand up because they're going to take the out now this happens on Y where they open Clos the Aron we all stand up and I'm not telling you not to do it but at least vanil where the AR KES is opened the whole time many rabbis get up and say by the way if you're not feeling well sit down because you really don't have to stand up the is not in motion there's no but when it is a motion you have to stand and you know when there's a real real problem on where they're dancing with the sephra and people are sitting that's not allowed that's why the had the sephra on the table during hot and the dancing was around the table of the SE and not people holding the SE because if you're holding the sea you actually have to be standing okay so so this this is of is when you put thear back so it's now it's been arresting and gives a signal now you can sit down and listen to the rabbi's talk okay BHA Rabbi Sam wants to say an announcement here Basha