Yigdal Elokim Chai (part 3) | Rabbi Dr. Aaron Adler | July 9 2025

Today this morning is sponsored by Shimshan Granic in memory of his mother Sarabat Simha. Yit is today on Yudgiml Tamuz. And as usual the shirum for the year was sponsored by the Frist family in memory of Elishva Leavim Salman. Okay. Last week we tackled the first five lines of the Yigdal and um I mentioned in the name of Ravitzak Shilat. Ravitzak Shilat is one of the great Rashiva at the Malum Yeshiva known as Burkat Moshe. They had an illustrious Rashiva who passed away just a few years ago. Noim Rabinowitz and Rav Shilat was actually one of the founders of the yeshiva before Ravnham was brought in and he founded it together with Rafim Sabato a very well named known name in this country the Sabato family the Sabbato brothers one Thomas after the other but Sabato was also an author and he wrote some fascinating books that actually a movie was made a u from one of his books. Um and um but he's a great Russa in his own right and Ravisak Shilat. And what I like about Ravisak Shilat, not only is he a mench and just a fine gentleman and a person, um he is also a great Rambam expert. And anybody who is a Rambam expert is my friend. It's as simple as that. But he sat in the shadows of Rav Beninoitz who was a Rambam super expert. So you you've got two unbelievable worldwide greats in Rambam research in the helm of one yeshiva. That's pretty good. That's pretty good. Um the other great of our generation in the scholarly world but also a tremendous Tam and unbelievable person was the Rough son-in-law Ruff professor Yeetszar Tourski um who in Boston jointly served as a professor at Harvard University in Jewish studies and was a kidba he was the tlner rebba in Boston. So on Shabbat he would wear and umic garb and you know ran aidic sudashit that you would expect in a in a of a ofidum and in the weekday he was with a you know suit and a tie as a professor at Harvard L none other than and very very unusual unusual and knowing him personally on some level but I've read a lot and he is one of the great Rambam mistim of the day. So Rav Shilat when he publishes a few years ago his version of the Rambam's introductions in the Mishna in the where Rama writes this Mishna commentary but within the Mishna commentary he's got some built-in introductions that are that's a book in itself. So one is the very beginning. It's the introduction to Mishnayot. And then he has the introduction to it's called the eight chapters. And he has the introduction to the last chapter of which begins. Every Jew has a portion. The Rambam then just unloads everything he wants to say about Jewish philosophy in a nutshell and it becomes the 13 principles. So he has an introduction even to the 13 principles he's got an introduction but he that's where he writes the 13 principles. So Rafilat puts out a book about all these various hakdamote introductions and in the introduction to the peric of he writes that the 13 principles you can call them uh ikarim you can call them yodote foundations whatever you want to call them 13 principles of of of Judaism. So what he does is he shows that the 13 can be divided into uh basically four I'm sorry three different units. The first unit we actually did last week it's the first five which talked about the um all of them in a nutshell literally in a nutshell it talk about the existence of God the unity of God uh the fact that God does not come in any form in any body and so on and the negation of abuaz which the last thing we talked about last week so all that is all about god the first five and then comes this unit that we'll do today which is 6 to9 inclusive. We'll talk about Torah being divinely uh given and that will talk about the the whole doctrine of Torah being given by and it's not a human creation. When we talk about the prophets, we talk about uh everything and Mish and the migillot everything that comes afterwards that's all human while they might be divinely inspired. So the inspiration you know is very very holy but the words of anduim are human in every sense of the word and therefore would say two prophets do not prophesy in the same style. Now you can talk about the style of against the style of but you cannot talk about the style of Mosher Rabenu. There is no Mosher Rabenu style in the humish. It's dictation and the dictation is tells Mosher Rabenu take out a pad and here's a pencil and start writing eight word by word he's dictated space you know like next and while the Torah and I'm sure all of you have seen a page of a Torah there's no punctuation there's no vowels there no dots so my wife always marvels at every byre how do you remember all that because you have a book called the tikun and in the tikun it's side by side what looks like an and what looks like anish with all the printed and what you're really doing is transposing in your mind the dots the vocalization the the music notes the trump and everything onto that which is not there in other words what you're really doing is is is putting up on your mind the satira and you're taking like a stencil like a a paper and and putting it putting it right on top superimposing it on the text and you're supposed to remember that and um coming up in in in three weeks. So this coming week is Balak and and then we're going to have Pinas and the week after is going to be the gold medal for the longest Torah on any Shabbat and it's not mas it's mat mas when it's Shabbat saying so it add more than the 242 I think that's what it is and it's going to add up to 251 it's the longest laning that that that's even possible and and and some people get stuck with it as as opposed to some who get whole 30 you know so that's what it says everything is a maz even so I'm just thinking now what does that mean it means what week you're born into to know if you're going to have a long para or short para for for your bar mitzvah so you have um the idea of dictation dictation there's a whole discuss discussion and the babatra in the first chapter what about the last eight sukim of the kish that talk about in the past tense the death of mash raenu so there's actually an opinion that yeshua wrote the last sukim while the raam and the raan don't buy it and they feel that if the tra in order for it to be complete has to go to the bitter end so raenu must have been told thoseimu but The Gamarra says that he was told the dictation was done in a more benign and way that it shouldn't hurt Mosher Ravenu. So instead of giving him the words Moshe Moshe dies, he gave it God gave it to him letter by letter. Vav me space shin me space. So it was a little less severe for him to take it. And one the garra says that he wrote it but he was crying as he wrote it with the so you have different opinions on the last eight but other than that it's got to be Mosha Rabenu who is receiving the Torah at Sai and giving it over to Am Israel. So that is a doctrine. Now we said earlier that not today but uh when we started this whole unit that the Rambam is reacting to um Greek philosophy. He's react reacting to Christianity. He's reacting to to Islam and he's reacting to the Kites who are Jewish and so on. So you have all these four different reactions spread out in these various uh in these various u um animal. Uh I I believe I mentioned last week that my daughter wrote a paper on this and just this week she sent it over to me in a in an email so I can read it. She wrote it in 1997 and that became important because Ravilat wrote in this book and I was so happy to see it that this was a pulmus. P Muslim was pmical against the Greek philosophy and Christianity and Islam and the Kites and the only question is who stole this from whom my daughter Raf Shilot and I saw Shalot published this in 1996. So but my daughter never saw it. So okay so they were said you know two people can invent the same you know thing at the same time. It was nice. It was a nice thought. But what Rafilat actually goes on to explain is that when the Ram divides these 13 into three units and they are the existence of God and everything around that, that's the first five. All you wanted to know about Torah, but it begins with prophecy and the prophecy of Mosher Rabenu and then the giving of the Torah. So in order to get to Shamayim, he has to give us the doctrine of the unique prophecy of Mosher Rabenu. And in order to talk about the unique property of Mosher Rabenu, he's got to tell us about prophecy in general. So number six is prophecy. Number seven is the unique prophecy of Mosher Rabenu. And number eight is the giving of the Torah. And number nine is that the Torah can't be changed. So all of these become very very important because in both Christianity and in Islam, so in one Yeshu in the other Muhammad Muhammad, they overshadowed Mosher Rabeno. Both agreed that there was a Mosher Rabenu but the others outshined him and outclassed him and so on. And here the Ram's coming and saying that not only is Mosher Rabenu the Raanim the master of all before him it's Abraham but also after him including Meliach. This is a big big idea not everybody wanted to agree with but the Ram says Mashiach is going to be a Nav'i and that's what's implied in the with regard to that is going to return. It says um so means before the coming of Mashiach there'll be some appearance and the rabb says well whe whether it's alo the person or not that's a that that we can argue with but it means the restoration of the and and meliah will be noi but he will be great and probably greater than most but not as great as raenu so raman believes that The idea that Moshenu is the rabban shall the master of all prophets. It's a fundamental pro of Judaism. It's a fundamental and and clearly he's hammering home a point both against Christianity and Islam on this one. And then the fact that the Torah can't be changed. So he's hitting both Islam and Christianity and the Kites who received who did not agree with our tradition of the oral law and hence had changes in the mode of uh the way they believe Judaism was all about. Um according to the Kites um where it says in with regard to you're not allowed to have a fire burning in your home on Shabbat. Now they believed that this was not the way it was interpreted by Kazal. You're not allowed to transfer fire on Shabbat. Let's say you have fire burning in a yardside candle. You take a match and you move it around. You're not allowed to do that on Shabbat. Now to transfer fire. You can do it on Yamt but not on Shabbat. They believed that you're not allowed to have a fire burning in your house on Shabbat. And hence you have to sleep in a cold house. Can't have a fire burner and you can't have a stove on with a platter and you have to eat cold. And here is where chillant was born because we would do things to show that the karites were wrong were dead wrong. And and therefore we're going to have a burning fire. We're going to put something there to show us that it's Shabbat. And that's why there's a ble in Yiddish or a plat in Hebrew and so on just to show it's called a heare something recognizable that we shouldn't touch the fire, shouldn't change the fire, lower the fire and all that kind of things. But to have the heat going from before Shabas prepared so that I want to warm things for Shabbat morning is something that we all do and the Kites didn't do that. They had a different take on Shabbat among other things and that was in violation of one of the echronotes. There are some karites, not many, but if you go to Ramla, Beerva, and actually in the old city, there's a little of a karite and I believe in Turkey and some other place, one of the Russian uh things. Yeah, there is very very few. They're very very few. Um I remember once we lived in Bashva and I drove from Beva early in the morning to pick up my sister-in-law from the airport and it was Rashadesh and there was no minion yet. I left 4 in the morning and I knew in Ramla I always pass a shul and I parked by the shul there at 5:30. I figured these are sparred of and they're going to dive in at 5:30 in the morning and then I saw it was a karite shul and the they didn't have the first day anyway they didn't believe in it so I found a nice Tunisian shoo but I actually got there at 5:30 for musf but the karite shul was there and you know you know I'm sorry. Isn't there some logic in here? There's no question there except that we followed the tradition, not Higayon. We don't follow common sense. We don't follow logic. Of course, there's higayon. They they were not dopes. They were scholars. Even the kazal dealt with them. You know, as they say in this country, but go naim like not looking down at them, but they were willing to engage in debate with them because they knew they they were they were talking with serious people. The rebels pointed out that the early debates with the Kites always revolved around paranutable and they were able to bring proofs and everything. There's a gar that talks about later generations. an elder Kraite said Raenu was a a real oheavy Israel. He really loved Jews because he gave us he manufactured the idea of a long weekend. Why? Because according to the Kites he always started spir on Sunday moat Shabbat and then shot would always come out on Sunday. So you have a long weekend right? So the ruff said, he says, you know, the early generations of the reformed Jews in Germany in the 18th century, they were experts in Tanakh and they were working with Tanakh. And when you get to the 20th century, he said the reformed rabbis were talking about liberal ideas and so on. They weren't working with the sources anymore. You know, it was very nice. It was a he gave us a long weekend, but they didn't remember any longer what that whole discussion was all about based on an interpretation or misinterpretation of the Kish. Yeah. 60,000 of them, but I wanted to know of what carites there may have been more. There may have been more. Are they still considered Jewish? So, Zo, that's a question. The Carites today who claim to have the tradition. So nobody's going to make them do full gear gu you know full conversion but the raanut might insist on what they call if they want to come back and they want to become traditional Jews um to go through some ceremony. The only thing is that there were instances in the 13th century in Egypt where a 100 years after the Rambam where the Rambam really really um did a job on hammering down the Kites uh so much so that the Ra believes that's the reason he left Erit Israel. He was here for a whole six months and goes back to Egypt. The rabb believed that it was forbidden biblically to live in Egypt even today. and he goes there to really engage the Kites. A 100 years later, an entire Karite community comes back to rabbitic rabbitic Judaism and there's no indication that they went through any gear process. They just became probably go. That's right. They was probably imported from the east. But that's a question, right? There's a who does they don't think so. They think there are the original Jews. Fine. They think they're Israel Jews, but generally understood is the Assyrians would mix populations when they took over conquered areas and the Assyrians brought Gentiles to Erit Israel and brought the 10 tribes east. It was they transferred the population but the Samaritans the Shamim they believed that there was a local god. So the god init was so they started believing in it. That's all. They had nothing to but Okay. Besetta and they still do the Corbin Pest up there. You can go up there. Yeah. You saw it. Okay. Good. Yeah. Yeah. Yeah. So you have um so so I'm saying again the carites in the 13th century there was a whole community that actually is and it had a lot to do with the fact that the Rambam did a job in in undermining their whole belief and um and it took a few good generations but it but it worked. It actually worked. the um so so that's second unit has to do with um with Torah and all about Torah and the third unit is the last four is going to deal with reward and punishment and the ultimate you know Msiah time and then and the Rama is going to talk a little bit about those and that'll wait for the next year. So let's get into the line number six in the ddal that begins withanif by the way there's there's a the question whether it's l with a seal and it goes to the next line anulato to the um human beings who are of special special quality or is it with with that it's God's name and it's that bestowed prophecy to whom so not everybody can be a prophet. The Rambam actually believes unlike his predecessor Udali in the Kuzari 100 years earlier believed that every Jew who is a fine Jew a fine Jew he doesn't have to be a vagin he doesn't have to be a great he's a fine Jew he's he he keeps Torah to the best of his ability he's careful he doesn't do a he believes in what you have to believe in and he's a decent person who can make him into a prophet Now according to rabbud levy such regular people let's call them regular people became prophets once and that was at hari where koshu gave the de so while the tells us that we heard the br from kazal qualify and say we only heard the first two that's that's a whole discussion and after the second we had it we jump back 20 miles and We just couldn't handle it. Mhrobenu had to take over. But two is two, you know, no small nothing to sneeze about that we heard too. That's what the Rabu Dalvia believes. The Rambam believes that only those who are authentic prophets heard the two. So what did everybody else hear? The Gumar says all of Amisra. The Gadosh Bhu actually orchestrated sonic booms. Now today, if you hear a sonic boom, you know that it's a F-15i off to Tman or to Iran. We we know what it sounds like. It gives you a nice boom if it's low enough. And and and you can explain it these these booms, but in the days of Mishraenu, believe it or not, they didn't have F-15s. They didn't have F-37s. So you you didn't know what these booms were. And these booms were so traumatic that they realized there must be a higher being behind these booms, orchestrating these booms. And that's what the Torah says. Did you ever see sounds? They saw through the sound. That's the explanation. Some people see sounds. Okay. Right. Okay. Okay. So, my wife's going to tell you that that there are some fluids in the eyelid, right? The eyelid inside the eye that's measurable for sound. Okay. So, there was a professor who presented this once at a conference. So, you see that while you can take a hearing test, this is ridiculous. M I'm sitting here and I'm going to talk about hearing test. So your normal hearing test is, you know, raise your hand, but but you know, you can also hear uh behind you. You don't have to have it in the air. There's there's there's neural there's neural um uh waves that are being emitted when you hear. So that can be measured the ABR that can be measured. So you can also measure it through some fluids in the eye. It's it's amazing your hearing. I'm talking about your hearing. It's it's amazing. Absolutely amazing. So but that's not the is not only understood but but that we saw the truth of a kadosh through sound. Most of us just heard booms and that's what we heard. But there were handful of prophets who heard a kadoshu say the words. So the ram says in order to be an authentic prophet you have to go through training. Before you go through training you have to pass the entrance exam. There were schools to prepare nim. They were called in the bed. So you you have you have a concept called bhanim. It's not their children, the students. They're teaching them the art of how to cultivate your faculties in being able to receive nva. So in order to be enter into benim school, you had to be a gulba, an absolute Torah giant. And you also had to be an a per perfect in human character. The absolute perfection of human character. Now I'm going to say the it says there were 48im and sevenote. So all that means is that a women a woman can be an expert in Torah, an absolute giant in Torah and perfect in character. That's what it means. That's all. If anybody's got a problem with women growing in Torah, all your response is going to be, I'm preparing to be a na. But how did the Ramb explain that? How did he explain what he didn't learn? He didn't. That's not true. He felt that women didn't have the active mitzvah of Talmud Torah. Yet in another place, the Ram says that women in the mitz in the framework of love of God should study Torah. So the Ram did believe in Torah study for women but it's not in the box. It's not in the framework of the mitzvah of study. Torah study it's in a different framework. The mitzvah of so you have to understand what tifos means. You have to understand what that means. The raom believed that and I can prove this. The Ram believed that that from a sociological point of view women weren't taught Torah as little girls. That's true. But the Ram believes that women as adults must study Torah. And um the Rambam would not think that Torah study for women today is a prohibition. So that's a she in itself. Not going to get into that. Yeah. Yeah. Right. They didn't have good behavior according to they could have even been successful in the Benavim course. But the kadu then has to opt to tune in to you. And if he didn't, you remain. And if now you go out to the public and you start saying things in the name of Hashem, you're a navish. They were imagining it whatever whatever or they were being politically correct. We had in the days of Yer Meow plenty of Nvim who were contradicting Yerma but they were Nvakar and Yera almost paid the price for for them. You know he was a wanted man. No doubt. Yeah but not mistaken. Yeah that Ram was study thought he was going to be that is correct. He was didn't know if he was going to be a Na'vi but he was preparing himself to be at the level that if a kadoshul was looking for a na'vi in the 12th century he wouldn't say there's nobody out there ready. So therefore he was training himself to get to that level. But then the Braham says if au tunes in wonderful if he doesn't you have to take it and he uses the Talmud the prime student of Yao as a class A example because he Yo trains a student but then a bahu doesn't come through and yo is almost consoling him. He says look in my book you were you were 100 you know you're 100%. What can I do? I don't control the kadesh who becomes the nvi who doesn't become the nvi. Yeah. So, so right. So, you remember correctly. Right. Toam what? On a Tuesday night. On a Tuesday night. I said it. Okay. Do you remember the date? Do you remember the time? You remember the time? Was it the beginning of this year? The end of this year? The middle of this year? When did I say it? Okay. Okay. Which joke was it around? Okay. So this business of this division the Rambam Rafil points out interestingly when the Ram talks about suggesting to not suggesting educating a potential convert. So the Ramom says what's the sequence of education how the syllabus what do you teach them? I mean the first thing the Ramom says is give them a little crash course in Jewish history and try to talk them out of it. try to tell them, "Hey buddy, this is not for you." But if the person says, "I understand. I understand this is a persecuted nation and all that. I'm still willing. I'm willing to go into it." So then the Ram says, "You get you have to talk about the mitzvah of the belief of God, the reality of God and and the prohibition of a vod." That's the first section. And then the Ram says you give them a splattering of mitzvot. You can't give them the whole Torah. You tell them there 613, but here are some of the heavy duty mitzvot. here some of the lightweight mitzvot. It's somewhat of a survey of Torah and at the end you give him the responsibility of you're responsible and you're held accountable and so on. It's the exact order of what he does here in the parish of Mishna which means when the Ram wrote the Mishna Tory years later and he's writing about accepting converts he's got this in mind. It's not an accident to say is is is very very much in order here. Very very much in order. And also when the Ram in the laws of Chuva which is also the Mishnet Torah later on and he's talking about those people who don't have Haba. So he gives us three different categories and they're precisely these three categories that you have in the 13 where the 13at divides into three categories and he says these three categories show up later on in life in the Rambam. So this is not an accident how he posits it. So what we did last week in terms of the reality of God and the nature of God and that God is not caporeal is not human not figure and and there's no aod is no toleration of other deities that leads to number six which is that that will communicate with human beings and that's nva and the ra actually tells us when he speaks in length about nvua that there are different levels different gradations the first level is that a person after he or she became a great Torah scholar and is perfect in mid re recognizes that a kadoshu has opened up the line of communication that in itself means you're avi you sense like a you pick up a phone you get a dial tone you know there's a cav there's a cab the kav is not dead the the line is open and available for a kadu to say something except he didn't say anything yet. But that doesn't mean anything. You're already a Na'vi. You're already a Na'vi because you have sensed the fact that a kadosh is now online with you. Okay. The higher level is has something to say to you on a very very personal private level that may impact on your life and maybe the life of your surroundings. Fine. Those kinds of nim had their prophecies incorporated into Tanakh because it has nothing to do with us. It was local. But then there's a higher level of dvo where the message not only is for the locality but it's going to impact on amerations to come. Those prophecies and they are the 48 prophets and the seven node. Their prophecies made it into Tanakh. And that's why the reading of Tanakh today is relevant the messages. You're going to say what am I reading this for? He's talking to the people at the end of Bish they was talking about the and there was a and that's it. Let's put the book now in Genea and you know in Sheamus and what do we need this for? Because there's still messages what Yuriel is going to talk about the aftermath of the relates to us today in tinihe today. So that's that's the those are the 48 and the seven. But if you look at in Tanakh they talk about 50 Nim here 250 Nim there. Who are these Nvim? They were authentic Naveim in the days of NAV. They were Nim plenty of Nvim but they never made it into Tanakh because they had nothing to say to us today. their messages, if they received messages at all, were very local or they never received a message but were tuned in to a so that's number six and then comes seven which is another category. Now this is a fusion of two. One is the end of the where says there was no one like Moshe. But in Parhat where Aaron and Miriam are not yet aware of the qualitative edge that Mosher Rabenu has over all the other because they thought Mosher Rabenu separated from his spouse because he was a prophet. We're also prophets. Maybe we should separate from our spouses. And says not so not so he is welcomed in my house anytime that means that any other novi is not welcomed you know when a novi is welcome to the word of god when a kadosh bhu calls you but mishenu had the ability to call onto a kadoshu what we can do is pray so you can call into a kadosh and hope that a kadu is online on the line of the suggested that the line of communication of prayer and prophecy is the same kav but it's going in different directions and that's why he said when the nva stopped at the beginning of vayeni that's when anesah organized the officials three times a day to guarantee that the line doesn't die the line of communication remains open Is it because um that Moshe had this relationship because Hashem approached Moshe at the burning bush and he initiated Sophie and Moshe was consistent in his and so Hashem allowed him exactly what the characteristics or unique characters of Mashareno that he becomes Mashabeno that you can talk about in length there are a lot of midrashim about this uh it's true that at the muo is clearly selected. There's no question about it. He tries to bow out. He tries to bow out with great humility. And that's another characteristic that's important for a leader. Tell that to the leaders that leaders have to be humble. They have to be humble. And um the uh but he becomes the Mosher Rabenu that we know at Hari. At Hari, that's where the transformation happens. And no one is like him. He goes up alone and he is there alone at the time of Matanto. So there in the end of Balot Aaron and Miriam being taught that um that Mosh Rabenu will speak face to face mouth to mouth and others are just going to see visions. They're going to be unconscious. They're it's like in a dream but was fully alerted to him. So he opened that Bed I'm not saying no but I'm saying is it's it's marketkedly different the marketkedly different and the Rambam why does he why is important that Mosher Rabenu has this qualitative edge what's the difference between number six and number seven this prophecy all right so is the greatest prophet you know so prophet is also a prophet why is there a need for a newaron a new principle and the reason is because the tap the the purpose of the of number Six of all the prophets is one thing and the purpose of was something else. The purpose of all the prophets is to warn the people, instruct the people, guide the people. Basically, they were teachers. They were using their ability to communicate messages of a kadoshu uh to try to avoid you know big big punishment and troubles and so on. Mosherenu that wasn't his primary task. Moshu's task was matan tora to go up to our and bring the no other prophet has that uh ability. That's why there's a mean tora means a mitzvah in the Torah not means from the prophets from the book of the you cannot derive one of the 613 mitzvah you cannot say ah yes says this this must be another mitzvah doesn't work like that if it's not in the five books it cannot be a mitzvah you can derive all kinds of Torah ideas from the NIM. No doubt about that. But they do not have the status of Torah of being one of the 613. So that's because Mishraenu is in his position as the one who receives the Torah and it gives it over to us. That's why the Ram puts it here as the bridge to number eight. Ram says it very clearly. It's through the prophet who was the that'su where he says who is the chosen the the chosen for this he is able to take a look once said that's the um the the was actually when he asks him I'd like to see you. Now there's interpretation. What did he mean? Knew that God was not visible. So what did he mean by that? He really wanted to know what makes God tick in terms of here is going to promise in the if you're good wonderful things going to happen. If you're not good, terrible things going to happen. And what do we see in life to good people? Terrible things happen. and toim they're living a life of you know luxury. So something doesn't in Yiddesh we sayim something doesn't add up something doesn't add up and this was the question of this led to suggest that Mosher Rabenu one of the many suggestions was the author of the book of Eov because the book of Yov is a fictional story it never you know may not have ever happened but it's a story it's a philosophical tale of Sadi Val and Rasho my gosh the man was ish you know ishim. So why did all these calamities happen to him? And he's struggling with this till the end. And at the end of the book, you never get an answer. You never get an answer. But you're supposed to continue. You're supposed to continue. You have to move on. And I'm Israel has been trained with by this throughout the generations. And that's why we're still around, still keeping shabas. You know my father always used to tell us that uh that uh he said that after the sha should make a kdish then I'm still making kdesh. Think about it. Think about it that if he would have stopped saying making kdish and stopped keeping Shabbat, who would have been able to blame him with a good chunk of his family perishing? Who would have been able to blame him? But um the fact that you're continuing continuing continuing, you know, you're looking at the malas and spitting him in the face and continuing, you know, I mean almost I'm not sure the analogy is 100%, but when we came in alias, so the second year we were here in the summer, we bought an apartment in Gilo. We never lived there. We rented it out and ended up selling it and we're able to buy the apartment in Ramote. So that was a it was a good buy but we bought it in the nine days and people in nine days can buy an apartment. So first of all those are the days of hyperinflation. So every day the price went up every single day in the mashk you had to really thread the needle when was a good hour to buy the apartment and so on. But the main reason we bought it then I was looking at tus melik Roma straight in the face and I was saying tishabove I'm going to be a bonetim that's something that carries a lot of weight there's a lot of weight so here the the in number seven says he gave a glance it says You will see something whatever that means but whatever it means got a glimpse beyond what any other human being could have said and the Rambam gives expression to that right so you know what the med says Rashi says that he saw the keshare of the fillin of God now again that's midrashik so then you have to understand what does it mean that god has fill in and out fill in it says and in god's fill in it says Mika is what did Kazal want to say? You think they saw his fillain, God's fillain? Was it Rashi or Reno? I don't know. You know, so what were they trying to say by that? They were trying to say that a kadoshu is with Amel forever. Forever. And that's an anti-Christian belief because the Christianity believed that there was a brit. There was a covenant with Amrael which broke at the destruction of the first beta mikdash. And they believe that the whole second beta mikdash was one spiritual bluff and they try to prove it using ourim that there was no aromit in the second mikdash. There was noim of the coing and there was no this there was no prophecy. So you see blanked out and therefore the whole thing was a bluff and and Christianity took over became the new covenant the bradesha but uh we had a different take on this and we took very much in mind. It was tempered. What is the word? It's the first word you learn in right because you're going to need it at the bus stop when he shuts the door right in front of your face. Right? You need that word. Very important word in Hebrew. But what does it mean reggga in this context? Yes. Use it twice. It means it's very temporary. Reggga means very temporary. I left you was a momentary fleeting moment that I left you this fleeting moment but it'll bring you back don't worry so that's our belief that the connection with is forever forever so that's fillin and that said by the way doesn't mean the globe no what Does it mean that's how Raom defines? He defines as those Jews who are even if it's just a bare minimum minion. That's what he says. Even if it's a bare minimum minion, that's in the cousins. That's all says that. Yep. So and then the next line is this is the Torah was given to and that's why the Torah ultimately when you study Torah it's your Torah obviously you received it from but it's your Torah says the end of notary. said the Torah is given by name, right? And then it says and let me say a word about the word Torat. You know there's a difference between Emtt and Shalom. There two different types of leaders. There's the Mosher Rabenu style leader and there's the Aaron Hakoy style leader. Maj Rabenu was absolute truth Moshe Burto emit whereas Aon was the great compromiser. Numar talks about this because he was shalom shalom. He was a peacemaker and sometimes as a peacemaker, you know, you put the absolute truth on the side and you'd rather live with something that everybody can live with. So which is the desired leader? The answer is you need both. And that's what the Gumarra says on on on um on theim in parad one says who Moshe this is Mosha and Aaron the next it says who Aron Moshe well let's get it right so Aaron was older but Mosha was greater so what the Gar says it says that they were equal so asked equal how can you say equal was greater than you can't say they were equal soim doesn't mean equal it means It's interdependent. You require both. And he gave a few good examples where in the third par of it says and then it says ink means food material. So if you don't have food, you're not going to be able to study Torah. You're not going to be able to do it. So you're going to say that and equal value? No. It was interdependence. You need both. You need an Aon type and you need a MOA type. So this coming Sunday is Shabbas and the says that these are going to be the of the fourth month and the fifth month and the seventh month and 10th month. Once again, I don't think we're there yet, but we're working on it. We're working on it. So, Moshe represents that's why in a Sanhedrin situation was there. It said we should have a Sanhedrin, but we know that it's 71. So, that one opinion is said it's Rabenu who's Mr. 71. Except that Mosher Rabenu, let's assume 70 voted A and Mosher Rabenu said B. It's Rabenu. Why? It says Moshe Shakulim. He was equivalent to all the seven. He had veto power over the 70. After Mosh Rabenu, it's got to be 36 against 35. Aare raim la. It's going to fall by majority. But Mosh Rabenu had veto. So I remember once at the beginning of the school year at YU. So the the whoever was the rashiva my days was Dr. Belkins. So he decided what Gumarra the yeshiva is going to learn that it was one of the his last things of authority as rashisha. So he would decide but he never interfered with the rov what the rav could learn whatever he wanted to learn. So we would come in in September not knowing what the share was going to be but the first few days he would give on rashashan and yumipa anyway. So that would start after the but he would tell us at the beginning. So one year he comes in and he says all right what would you like to learn this is very highly unusual he's g ask us what so one guy says he says what would you like to learn what would you like to learn and after a few times goes around okay we're learning so which nobody suggested so so he says ah you want to know why I asked because I'm a democrat but mosha alaban mosha overrules everybody So he broke the ice was very tense and that's how with a little fit of humor he broke the ice. Okay, you can have opinions. I'm a Democrat. But they said this is number eight. This is number uh nine already. So let's see what number nine is in the if you look down below where it says will not be changed. There will be no other Torah other than the Torah that was given and it does not change. Now what theim had a right to do and I'm going to use the word temporarily emergency crisis moment or the language they could suspend a mitzvah they could suspend a mitzvah in the Torah and say for whatever reasons this mitzvah is suspended but it's not permanent. What the were not allowed to do was make a permanent change in the Torah because it would negate number nine. You can't change. Now this was really against Christianity big time. Also against Islam. You can't change Torah. That's all because the Christianity they believed the Old Testament is is there except that the mitzvot are no longer binding. they're no longer binding because uh whatever there's a new testament now and you don't have to keep mitzvot and indeed Christians don't keep mitzvot even though they believe in the old testament but they don't believe in the if that it's enforced today at all and the Islam as well Islam was was after Christianity but also the Quran supersedes you know so so the Quran and Muhammad he thought that uh we're going to be you know more pope than the pope so so if you have a one day yam kipa we're going to have a whole month of yum kipa Ramadan we'll fast for a month you know it's kaval that they eat at night time because they should do a month fast and uh it'll be solve a lot of problems but um and the same thing with regard to Shabbat for the Christians they move to Sunday you know that they move things and uh and so on the idea of m so there was a speech that the r gave once to the MRAI in America and it's printed in the book Kamesh Dashot. It actually came out in the first version, fear dras, four drussas. By the time they translated, there was already another drussa and it came out in English called the rabbi speaks. Right? So in the in those drussas, there were manifestos about religious Zionism. So there the RV among other things said that even though the 13 principles, we can really add a 14th. And I'm not referring to the issue that Rabinit suggested that there really is a 14th. We'll talk about that not today. But the RV said it as a as a concept. There's really another uh and he formulates it. He says that Torah is applicable and can be um uh enforced in every possible situation and circumstance whe political, economic, social, technological, name it. Whatever type of era that you live in, geographic, any type of era, the Torah enjoys elasticity and can be relevant in every single scenario. And there's no need to get up and say in this generation, in this time, this mitzvah is outdated and therefore we don't have to keep it. And the Ram the R said this is anar. And then to as he was developing this 14th principle he says and by the way the Ram actually says it in the ninth the Torah cannot be changed. And what is he saying by that? He's essentially saying that no matter what historic time framework you live in, no matter whether you're living in a democracy or a socialism or communism, whether you're living in an in in in an economic sphere that's affluent or in dire poverty, whether you're living in this uh type of community or that type of community, it makes not a bit of a difference. The Torah has something to say to all Jews in all times. That's what it means. That's why there's a toe in oral law. If everything would only have been committed to writing, then the Torah would have broken up in certain generations. It would have become antiquated and outdated. But because the Torah is there with particular rules and regulations of how to interpret that which is in the Kishh, it allowed the elasticity to broaden and sometimes shrink, you know, certain areas and with biblical backing to it as well. Yeah. What kind of a winds would they would they temporarily cancel for example? So I'll give you an example. It's a it's a Mishna. It's in the end of Sanhedrin. So we don't have um we don't have capital punishment today because we don't have a bait of 23 to do it. But in the days of Beni, they did have it and there was capital punishment. But when there was capital punishment, the was one per day. You don't execute more than one per day. One of the things that Kazal were doing was not to get used to executing. So much so that they actually said if you if a baton executes once in 70 years, it's already a bloody bon. Fine. You can see that motam was there to to teach you the severity of a mitzvah but not so much to execute. But the Mishna says that Shimonadic in one day executed 80 nashimot. there was a mafa of kishuf and he wanted to really nail it down and they executed 80 women who were involved in kishuf in one day. So this was going against the Torah. It's a wild example I just gave you. But there are examples where the beta because of need I would give it the best one the committing to writing of the toash that was done under the guise of but comes when we will reconstitute the bod it's going to become elastic again so it's not elastic elastic it's going to be able to the are going to be able to open up all these issues for discussion and vote on them again. They will be able to do it. Or for example, the mitzvah of of um of every single night. So it's a it's in right except that um the um the the mitzvah seems to be a mitzvah that's not going to be in effect in mashia because said argue with that and they said it means day and night which means that in days it's not going to be part of mitzvah. So it's only a limited mitzvah. How long is it on the books? 2,000 years. It's on the book for 2,000 years. Maybe a little more than 2,000 years, but that's it. And that's why the Rambam doesn't count it as part of the 613 because it's not a mitzvah forever. But corbanote are mitzvot on the books. And the only reason we're not bringing a Corbin is a technical knockout. We don't have a bet mash that's all. But if there would be a bet mdash, we we we would offer it. So this is the section of uh 6 to9 and and it all has to do with Torah and the special uniqueness of Torah. Fine. Next week we will deal with we're going to have two more shirim before we're going to break for what they call what Sam Rabbi Sam Shaw called the summer's man the end of this man. I don't know Rabbi Shaw is here and he thinks this is yeshiva that you go on. Yeah. once said to me when I started in this biggest largest in the world. So, so that's why we call it that's fine. You you know that this is in the various things that I've been blessed to do in this country in the last 46 years. This is the longest longest since 1980 I've been in shroom at the u center. The longest even in the seven years in BVA I came. Yeah. Yeah. So, next week we're going to do the deal with reward and punishment. So, if you're not interested in hearing it, come in two weeks. Okay.