Own It

Okay, I want to take advantage of tonight to Kazer over and maybe expand a little bit on the that we spoke about by the which were and to give a little bit more a little bit more um clarity to those in Yanim in the in the uh atmosphere of an Sahag you speak one way and when you're giving a shar you speak a different way and hopefully we can add some clarity And you were there. So, so whatever you get now will just be add to that. Yeah. Yeah. No, a lot of people here were there. But uh but it's it's good to I I spent a lot of time today myself and it was uh it was very um so paralysis records finally after all these all these uh months and for us all these weeks that Clal Israel traveled Israel finally traveled away from Hari and they started on the next leg of their journey through the through the um the so like it says in this week's para that it became time to became time to leave and they had been at for almost a year I believe comes out and and it was time for them to leave and it says now This of is recorded in mobu's invar is giving toal everything that it says in parim is part of a of a sed of it's not just and not just a lot of most of it's not just repeating what happened but it's doing it in a manner it's spoke it's said differently [clears throat] because it's said in a manner to teach lessons to kal israel to give to give muser to try to correct possible distortions or pitfalls in the path of Israel. Sou would review things that happened over the 40 years and try to frame them in a way that could form as a foral Israel moving forward and andu says to Israel that the time came for us to leave and it's of the is that we traveled away from the ask why it's necessary to say that we traveled from it already said that Hashem told them to travel. If it would have said it would have been very clear that they traveled away from why is it important to say [snorts] that's one question. The other question is which is unbelievably fascinating question. This is the type of thing that you like you know like once you notice this you can never unnotice it and that is that in the very beginning of the para says that told us it's time to leave it's time for you to go it's time to travel and from Zion till where it says that they actually traveled abenu says words that are very very famous. In fact, he says words that we say in says how could I carry alone and he says I I have to appoint other I can't do it alone. I have to appointim and shim and put them in charge of you and he describes what we call the minimum the appointing of Danim and over Israel. Now this is a very important thing that there was a judicial system that worked in an organized manner. Safos that there was an organized judicial system. That's a very significant important thing. But what's so unbelievable is that decides to repeat that para between saying that he told us to leave our saying that we actually left Harina. Why is it so unbelievable? Because we left Harina in the second year after coming out of Mit. When did the Israel appoint judges? So the para of the Minoy of Dionim is in the beginning of Paras. Right? This was all Israel's idea. Right? So it was in the beginning of Paras. But actually did not take place then. Rashi and the Ramban both say that when it says in the beginning of parish it was the next day it was didn't mean the next day after Isra says Rashi and the Ramb in the name of the that the para of Isra was saidurim it was said after finally finally came down from the mountain for the third time. So finally it was said that um that that uh the the para of the para of Isra and Raan learn so you have to ask yourself that means that months before >> months before that when they started to build the mishka before when they started the day they started to gather the materials for the Mishka that was a very busy dayu had this conversation with Yroy and they spoke about they spoke about setting up Danim. Why is it necessary at this point in time when saying the narrative of leaving Hari? Why is it necessary then to say that that Clal Israel that Clal Israel um set up that that there was this thing of setting up Dianim of setting up judges. Now the the truth is that the ader which is the he holds that it actually happened here and there's a little bit of a smack for that because a few before actually says to Isra you see a conversation with Isra it's very it's very um uh probable that that Isra then said before I leave like you know because Um um it's it's a little bit of a sh of Isra ended up going along with them or not but Isra said I'm going to leave. I'm not I'm going back to my own country. Isra said I'm going back to my own country. So at that time it could be it's reasonable. The Isra said by the way I just see that you're not surviving here and you need to set up a system of judges. So according to the there was a system of judges that was actually set up at this time. But still why was this the appropriate time? Why when they left either why is it a time to remember about it or why is it the time to do it but why is this the time? So either it happened the day after and we're mentioning it now or it happened now. So I want to say like this let's we we we actually learned this. I don't remember if we did it this year or last year, but we actually learned this about the idea of what Isra was when he showed up and he taught Clal Israel taught Mosher Rabenu this idea that Moabu then checked with Hashem this idea of setting up judges. But I want to talk about it for a minute because it's very interesting. Here you have the person the man's name was Yro. It's he had he had seven names the Tyra tells us and one of them is Yeser because the para was added to the because of him because the param it means this para the dionim was added to the because of him so it's called that's why it's now now when when Isra came came from the outside and he added a para to the third that's a phenomenal thing the tyra is supposed to be a whole thing it's a whole system someone comes from the outside and says something and we're like, "Huh?" And it gets added on to the Tyra. How do we understand that? Not just that, the lion that Isra says to Misha is say, "Go out and ask Hashem." Interesting lion. He said, "Go out and ask Hashem." What do you mean go out? You're not going out when you ask Hashem. What does that lion mean? So many many years ago my rasha explained the following very very very deep and important concept about the Tyra. The Tyra is perfect and part of the perfection of the Tyra is that there's a way for imperfect people to connect with the Tyra. That's also part of its perfection. And that the practical way that physical a physical nation can connect to this incredible mind-boggling massive perfect Tyra. That's [clears throat] also part of the Tyra. The Tyra, so to speak, comes with a handle. It comes with a way to hold it. It comes with a way to approach it. And that is represented by what's conversation with that tells me you're teaching the but it's not practical. That's really what he said. It's not pra you're going to fall apart. You you can't sustain this. It's not practical. Meaning the ideas are incredible. What you want to do is profound but because of the limitations of phys of a physical nation and a physical people it can't be implemented this way the way you're doing it we need a different plan and that plan is to break it down into different the idea that moish raenu himself won't be teaching every single person was unfathomable to them is deny they couldn't couldn't imagine it because in the in the in the pristine sense of the Tyra being given AB was the teacher of Tyra the Yidden were the students of Tyra and the goal was that those two should meet and Misha should teach or tell them what the is or their shas or or deal with their directly to Mosha Rabenu. That was the in in theory in a pristine sense that was the way it needed to be. But in this world we have to also live with the limitations of our humanity and the Tyra addresses that as well. The Tyra doesn't just dump itself on you and you have to figure it out. The Tyra addresses that as well. And that's comes from a Israel who comes from the outside. It's very meaningful that he comes from the outside because he has a perspective of the outside. not the pinemus. He has a perspective of the str of of like of the more external practical part of it. You can imagine that when you're involved in something, someone could come and be like, "Yeah, but you're not in the right building like you never thought of that because sometimes you need someone who's not involved in all the pmius of what's happening to get a sense of like how this external structure could work." Okay. Now and that's the lion that that that Israel tells Misha say he go out go out of your internal understanding of it and and consult with say go out go out of that internal world and so that is what the para of Isra is accessible ible even to us in this world with our limitations and that the itself provides a bridge to that. That's what the parish of Israel represents. Okay, that's alf. Very important to know. Now Baze, what we have to realize is that when Clal Israel left Hari, the Pik tells us um in this week's par tells us they traveled away from the mountain of Hashem. The Gmorrah says in that they traveled away from Hashem. They traveled away from Hashem. That's why it says the point out that always calls it over here it calls item. They traveled away from Hashem. What is that referring to? So the Ramban on these and Shabas is are maz they mention the medish that the med says something about Israel. It says in it says that there was a kazal say that there was a piranos there were there was um let me let me uh let me let me say where this is coming from part of the story of Israel traveling in this week's para is that we're to the and the when I say we're to the we say when we take out the when we say we're to that I mean that we're to because it's not where it belongs. It's if you look at a it has two nuns. It has nunim backwards nuns like putting it in brackets separating it and the gmorra says in that shabas and the gmorra says that amazing this is not where the par of belongs. It belongs somewhere else and it's written here. It's written here to separate between one catastrophe and the other. And the Ramban says there are three catastrophes in a row that are written in the And he says the first one is what's the catastrophe? What happened? What's the purus? The purus says the Ramban is that the med says that they traveled away from they traveled away like a child running away from school. That's how it describes them leaving and the Ramban says that it means they traveled away the sim with joy and he says an unbelievable thing. He says they were afraid that if they stayed by the mountain, Hashem would give them more mitzvah. So they wanted to get out of there before they before there was a 614th mitzvah. That's what the Ramadan says. Now theam cipher in his dr says, isn't that interesting that it calls that a piranus? Piranus. You know where the word piranus comes from? The word piranus comes from pa because it's anish. It's hashem pays us. We shouldn't when when when does something wrong a puranos comes. Hashem is pa. Hashem pays [clears throat] there's an that's a piranus. He says running away from harina is not a piranus. It's an a. The other piranas that are mentioned have a attached to them too. But they're but they have also the theafs of the different things that are mentioned that there is attached over here. It doesn't say anyh we do not find it's an amazing thing left. They left hari like children and what happened to them? Nothing. Samifers Kasha I wouldn't be able to guarantee nothing happened to them but the Samy says nothing happened to them that's a piranas what's the piranas so this really left me thinking this ciphers he says a whole but it really left me thinking and I want to tell you what I came up with which I think is a is an ems here in the in understanding this suga okay let's let's think a little bit let's be misbane a little bit in a deeper sense why do children run away from So I want to say in a deeper sense that when kazal talk about it you know I'm not sitting here to diagnose a generation with ADD you know like when when kazal describe that children runaway ma safer it's a description of kazal the chat is like this children don't have das right they don't have that maturity of das that's why they don't they're not they're not obligated in mitzvah Children don't have das baser is a place where we're trying to pour d on them, right? We're trying to give them knowledge and and they're not people and we're trying to pour d on them. That's not natural for them. That's not who they are. And there's a resistance to it. Of course, we have to do it to try to be maraggle them and being balas. We try to teach them and safer but when we're done they're bak because they're not naturally balas. What does that mean? That means they don't naturally at that age have the kaleim the vessels with which to hold all of that das and to integrate it and to absorb it in a way that makes it enjoyable and wonderful to sit there. When an adult listens to words of das and he feels motivated and he's not and he doesn't run away, it's because he feels like he has the ability undermate that and to receive it and it's not pushing him out of his comfort zone. He's he's he's leaning into it because he's a baras. So he's he he's like a sponge he absorbs d. But someone who doesn't have das you could have adults that don't have das also they also you know but but someone who who who some you know with children that don't have das they don't have the ka to be able to absorb that it's very difficult okay that's part of our job trying to be margle them in it they should have the habits of learning but that's the concept of and I want to say here and that is as follows as we've learned so many times in our understanding of these paras when clal did the ael something shifted in them it wasn't just they did an a as we learned that clal before they did the ael when they were in the world of the lish the first they were in the world of zua they were in the world of that they had returned to the madre of Adamish and kaid they were in another place their bodies and their nish shamas were ready to fuse together like before the that's what says the the the best model of it that I always think back to is that the lis are representative of the yid learning tyra you have the rock that's like the body and then you have the engraved words that's the that's being imprinted on it the first lis where did the rocks come from they came from hashem hashem supplied the rock that represents even bodies that were rooted in spirituality. Even bodies that were ready for for aliyah that's like the second where did the rocks come from was told carve out those rocks. They came from the ground >> because after the after the our bodies had fallen back and we were now in in a in a place where that struggle of that das to take hold that we live in today that we could forget you know they say that there was no in that we would have never forgotten is only in the because what does it mean to forget it means it's not permanently imprinted you know you Dr. to share you remember the old faxes that used to get like after a while you couldn't read them anymore do you remember that >> you remember so like our minds are a little like that you know we forget >> you know but that means because it's not imprinted properly because our goofim are not those holy spiritual goofim that existed by the before the ego our gofim are more compromised and we quoted a few weeks ago in parameid a lion of that say that after the were broken said he bishma you you said nasa venishma by hari we will do and we will hear you broke nasa you broke we will do you violated the tyra at least keep nishma keep learning tyra when we're in a mat where nasa is broken and we're trying to be zer bin nishma We are in a very compromised state because our caleb to be mab all of that nishma all of that das is is compromised that's why we needed a mishka that's why when came down from from hari the day after yipper they needed a mishka we needed more kalin to carry the ash something had had broken in us there was a there was a a there was a that that that that compromised our goofim Even though it says in them as we mentioned last week but but you know there was still there was it needed help. We needed a mishka. I want to tell you that I think that the puranus of safer is because it was a side effect of the eel. as a side effect of the egoel Clausius was standing around harried that more das might come down and they were worried that we don't have the ability to connect to all that das we don't have the ability it's too much you know the feeling you know you know that feeling when you're hearing a I have it sometimes the person says the first step like okay I got it the second step okay I got it the third step now you're starting to hold on for dear life then there's a [clears throat] fourth and a fifth and a sixth at a certain point you're like okay I give up I can't anymore. Right? You know, like it just piled too high. What does that mean? That means that your kaleim couldn't handle all the das. Right? That's what it means. You could handle the first level. You could handle the second level. You could handle the third level. But that your cumin couldn't handle the whole thing. I think when [snorts] Clalasra was standing by, they were afraid that they weren't prepared. They weren't m to be able to handle all of it because they were compromised from the from the that's why it's called a piranus and not an a that's why they weren't punished for it. It's a it's an effect of the and if I'm right about that then it's unbelievably beautiful. First of all, first of all, let me explain told um to tell Israel in param turn and travel. What does that mean? That means that when you're when you're traveling, focus on your destination. When you say turn and travel, the concept is focus on where you're heading. That's why it says and we traveled away from does it say we turned? No. You know why? Because they were they were more focused on where they were leaving than they were on where they were going. That was the that's why by the by the plan it says but by the execution of the plan it just says to show that it doesn't say van because there was an element of but halfway chooses is Moherenu chooses to tell them the para of Isra as he's telling them that they left Hari and here's the muser the muser is you were afraid that you were going to get more mitzv that's why you ran away from Hari don't you remember the lesson of Israel don't you remember that the Tyra always supplies you with a way to connect don't you Remember that there's always a will worry that you can connect to the that there's a path for you. You think Hashem forgot about you. You don't remember the par of according to the gro actually happened here for that reason to prepare them for this. But the idea was you're you're you're having this feeling like oh no there's more dust coming down on me. No, the the the Tyra is perfect. And part of the Tyra being perfect is that there's a way for every single year to find his place in that's part of that's part of the perfection of the that there's a for each person. Maybe Hashem will give us more mitzv. Don't you realize that Hashem gave us 248 mitzvah say because they correspond to the to the organs in a person's body and 365 mitzvah say because they respond to the gimm in a person's body. Don't you realize that there's a specific between the and the Jew and the Yid you think that you think that is just time to start dumping more mitzvah that you have the caim to carry like children that are running away. Isn't that amazing? That's why dka here in parvarim it says the sugya of Isra at the point of and I'll go a step further and I'll say that maybe that's why it actually happened according to rashi and the raan the day after kiper the day after kipper is where they picked up the pieces from the it's where they started building the mishkun what does the building of the mishkun mean we're limited now we need a mishkun and we're limited now we need dian on him. That's part of the same mahalik. They go together. That's and I'll take it even a step further and that is as follows. And maybe I'll end with this raenu is the rebihenu we know is the das of andal are the we're trying to receive that d when I tell you that the of corresponds to it's more literal than you think this was about the ability ofu the das to attach itself to the people and the whole point of the was there's a way that the das can connect there is a way that the das can connect it's s such an unbelievably exact parallel so of course at the time of anharm is the time according to rashan to give muser about the minimum and according to the to actually do the because this is the time to say don't be Hashem has a place for you in the world of Tyra. And this is something for us to know. A lot of times we we hesitate to consider ourselves to be balra people engaged in we hesitate. you feel like I don't know you know like I'll listen we don't consider ourself citizens owners of the world of and there's this little bit this sense this fear of which now we can be much more sympathetic to the it's going to be too much I don't want to take a for being it's too much for me and the story of Anisa Hashem the puranus of Ana Hashem and The muser that Mosher Abenu gave Clal Israel about the van is that part of our amuna in Hashem and part of our in the is that there's a mim for every yid in the nobody is excluded each individual has his inra has his place and that means that you have a what is it something to think about I have to own that I have to take responsibility. I have to I have to take what's mine because there's a path just like the teaches that to be just like the muser of of um of we have to remember that there's that this is ours. This is mine. You know the the morale points out like the says the Israel places in front of this is yours. Don't be a guest. You own this. This is yours. The Tyra is mine. Look around at the look around at Shass and Pim. Look around at Tanakh. Look and say this is mine. I have rights to this. This is my Tyra. There's no doors that are closed to me. There's a path. There's a way for me to become familiar with the Tyra and to own the Tyra. There's a path for me. I This is mine. This is This is mine. Don't let me Don't let other people um make it as if the Tyra is theirs. I always t I said this years ago that that's the message of Hagba. We pick up the safety and we show it to the people. What's the idea? The idea is in that sense the Balky who's reading the Tyra, he's the Rebi and everyone else is the Talmid. And then the Rebi picks up the Tyra and says, "I'm not the Rebi. You're also the Rebi here." The same Tyra applies to everybody. Everyone has the Tyra. We very very very very of that a Rebi does that I can't lift myself up to do. I I own the same Tyra he does. In fact, I could even fight with my rebi and learning as exists all over and I could even have my own chat because I have an ownership. I have an o an ownership. I have a stake. I have a I have a uh you know I'm an owner of the Tyra. So that's the message. That's how we stand against that we trust that we have a place in the world of Tyra.