Parsha Perspectives (Chukas, 5782) - Kill Yourself Over It

okay good morning bogarto welcome back parsha perspectives for today our analysis of precious hookahs with an emphasis on trying to extract insights and lessons and inspiration for today i want to thank our generous parsha series sponsors for the year back in audi cats and family in loving memory of becky's father david grossman if you've not yet joined our one-on-one campaign one dollar a day of stucco one a day of total learning please do so you can find it online at brsonline.org one and one beers online dot org one and one it's for a four schleimer estetilla basariatsupora for st moscowitz all those who are ill they have a speedy and a painless and a complete revolution on page 838 in the earthquake one note tomorrow 10 minutes of meaning and living with ammuna will be streamed live online but not in person so live online but not in person tomorrow only then we're back in person next week this is the hoke of the torah i shall what is that what is the hope that god commanded that you take for yourself take a completely perfect red cow with no blemish and it never worked and these are some of the criteria the missionaries and para elaborate on exactly what are the qualifications and criteria to be a part of in order to be able to in order to be able to purify the impure so even before we delve into themselves a few words of a few words of introduction let's start with a sikhs muslim the great says the following and the non-jewish nations of the world they come at the jewish people and they say what is this mitzvah stop trying to comprehend stop trying to understand stop trying to analyze simply submit and surrender recognize this is the will of hashem you do not have permission you do not have license to demand to seek to understand the that defies understanding or explanation a hulk is a mitzvah where we hashem says jump and we say how high hoke so why not just say this is the hulk of para aduma this is the hoke of tamantara what do you mean it's a little grandiose it's a little large this is the hulk of the whole torah said what does it mean to every mitzvah to kola tarakula and then he ends with a torah mitzvah says we have no other conclusion to reach other than that if you fulfill if you obey if you are obedient to this myth with this hulk it is as if you fulfilled the entire torah the whole torah is subsumed is included if you accede to this cloak then because of the almighty treats as if we kept all why it's one minute for the 613 how could one out of the 613 our allegiance our loyalty our observance of this one mitzvah how could it count as if we kept all 6 13. explains this follows we've said this every year this is a very clear understanding of why the hoke here in this context means so much and makes so much sense you see if you haven't asked me to do something and it makes a lot of sense to me it's for us both it's rational i understand it comprehend it i buy into it and i understand why it benefits us as a family including me when i do that thing am i doing it for the relationship am i doing it for me but if or when she says could you do x and i say i don't understand what you're talking about i don't know why i have to do that i don't know why i have to do it now i don't know why we need to do it at all it doesn't make any sense to me it doesn't benefit me i don't believe it benefits the family it doesn't make any sense whatsoever she says okay that's fine nice will you do it anyway the entire relationship the entire relationship is subsumed into how we answer and respond in those moments because if we only participate if we only accept if we only take action and do when it makes sense when we see the benefit for us that we're not really invested in a relationship with the other we only care about ourselves but when we're willing to do it even when it makes no sense to us when we're willing to do it even we don't see how it benefits us we're willing to do it because the other party says just do it because i asked then it in fact reflects on all the other things that we do that they're not only because we see the benefit that the whole relationship is informed and animated by a devotion by a loyalty by a commitment to want to make the other party happy the rambam is he's defining not only a jewish attitude towards mitzvos but the non-jewish approach to the shaman has been they know after i'm right a person shouldn't do it because they feel compelled because they comprehend or understand they shouldn't do it because it makes sense or it enriches they should do it because the reboundish on the almighty says jump and we say how high he says do and we say we're in so it is specifically in the moments where it defies comprehension and it defies understanding and we're incapable of it making sense that's when we reflect back on everything on the total on all that is involved there's a known those moments that define the entire the entire relationship you know the measures tells us that when avraham avinu said offer the fair when avraham avinu remarks to hashem with tremendous modesty and humility he says i'm dust and i'm earth i'm a nothing i'm nobody with tremendous humility and modesty he turns to hashem and he says you're in charge you're in control i submit and surrender to you and i me of the afer i'm dust and i'm earth i'm in nothing at all the manager says in that moment was rewarded with two mitzvos what midsole is he given and the mitzvah of sota because the maya maranam the concoction the cocktail that the woman who had infidelity or is accused of infidelity that she drinks in order to test whether in fact she violated that boundary it collects from the dust the earth of the floor of the base of mikdash that is one of the ingredients of this concoction so affair ash and dust and earth avraham avina by saying all i am is ash and dust i am nothing in the merit of the humility and the modesty that he showed to god by saying that his children is progeny we are rewarded with the two mitzvahs that include ash and earth namely a farapara and the misota okay so is that just a cute play on words it's the same ingredients the same substance so therefore it's acute play on words there's something there i haven't figured it out i'll challenge you to think about it that both both para duma and the mesota are are mysterious but more than just mysterious the paradoxes when it comes to the para duma the pure person who sprinkles the ash on the impure the impure become pure and the pure become impure it's a paradox in fact that's part of almighty god said i want to become smart i want to gain from its wisdom but it was too beyond even for me says the wisest of all people of all men why because of this paradox if it's capable of purifying the impure how could it make the pure impure it's a paradox it makes no sense but similarly with the sota we see that his name to be erased in the in the pursuit of holiness he allows the unholy act of his name being erased so there's something there about the paradox maybe and the connection of but there's a much more simple explanation a much more simple understanding because what do these two mitzvahs have in common the sota and the case of ava mavino the para adhuma in both there's something strange there's something unusual there's something that makes no sense there's something that we don't understand the paradox we just mentioned why should this work why did the pure become the impure become pure the pure become impure it makes no sense whatsoever and the same is true with the with the sota she's tested and this drink and god's name is erased it's mysterious it's peculiar it's enigmatic it makes no sense and yet the willingness to submit and to accept and to participate in two minutes is a reflection ultimately of humility when avraham avinu expressed and affirmed and stated that humility hashem rewarded with two mitzvos that are all about human humility that are all about submission and acceptance that are all about a willingness to forfeit our understanding i don't have to understand it doesn't have to make sense to me it doesn't have to be rational god if you are the omnipotent infinite being and more importantly even if you are finite if i want to be involved in a relationship with you i don't need to understand i don't have the expectation of understanding i don't demand to understand but i'm committed i am devoted even when i don't the reward of the for the reward for alvaro mavino saying that on dustin ash the reward for that was the reward for that was these two mitzvahs that include the humility of not understanding that include the humility of of not understanding which brings us to another insight i think that brings our posture to a whole and what this will conclude the introduction and get into the pacific themselves but i think this introduction is very very important a partial is very unusual for a number of reasons first of all we don't appreciate it when we read it but do you know how many years it spans how many years our parsha includes we know that clients are the jewish people they wander the desert for how many years forty years forty years shall yom shalom a year for every day the spies came back and gave the negative report forty years our parsha includes and spans our simple parsha alone 38 of those 40 years 38. when we read the book of bamidbar we get the sense that they were an incorrigible people always complaining non-stop and in some ways they were i mentioned this past shabbos madrasha and inside of the festival that how could it be this door day of this generation who had the greatest revelation of all time who lived and saw the ten plagues in the splitting of the sea who stood at the base of our sinai and they heard god give the first two of the of the decalogue of the assad this generation who saw who experienced who had a revelation unlike any other this is the most incorrigible this is the most negative this is the biggest group of complainers says you know you only complain to the one that you think is in charge or in control you're standing in publix you're standing in costco something is wrong something's upsetting you you want something fixed you don't turn to a stranger and start complaining to them because there's nothing they do about it who do you ask for who do you demand to see the manager you have a challenge with an airline this is not a hypothetical you're at the airport or you have a problem your flight's been canceled it's been delayed your seat has been switched whatever of the myriad of other problems happens you don't just talk to the other person in line at the airport you don't talk to the other person paying 30 a bottle of water in the store at the airport and start complaining how could it be and you need to fix this they look at you say i need to what are you talking about go speak to a manager you only complain to the person you think is in control you only complain to the one you think is in charge you only complain to the manager so where there's a nation of complainers yes is complaining a a um attractive quality or a good quality no most definitely not we need to stop and remove and purge that tendency or that character from ourselves to never be complainers but is complaining a contradiction to the revelation they had experienced sergio riches kolobromski at least by complaining you know what they were saying hashem we believe you're the manager so we've got some complaints so on the one hand i'm not interested in your complaints on the other they know he's the manager they know he's the supervisor they know he's in charge they know he's in control so when you read the book of bamidbar you get the sense you get this feeling all 40 years they were miserable all they did is complain which of course begs the question later the puzzle that we invoke on the yamanai says i remember those 40 years they were delicious they were amazing we were in love it was romantic you read that you know excuse me they were amazing they were miserable you know this reminds me today my kids are all kids they make these video stars you go on a family trip or vacation they take little video snippets and they weave it together to be a video to music or you've got a picture frame in your house a digital picture frame and it's beautiful pictures and you look at life and you say wow that trick was amazing and it is but it conveniently edits out the complaints and the fights and the delays and being late and the struggles and it just looks like utopian and bliss so that's hashem some beautiful insight there too that hashem invokes selective memory these little video stars and these picture frames and these picture albums that we make that's the way we're meant to live life don't hold on to all of the bad moments take snaps shots and live with selective memory it's really healthy to live with selective memory so anyway 38 years in our pressure 38 years events from the beginning of that time period in the end but very little from the majority of those years so the point is they were not complaining most of the years it just feels that way because of the way so the passion begins with the most mysterious myths and this is the paradigm of him and that's why it's called and that's the answer to the aura and we didn't finish why is it called because our attitude to all missiles even the ones we understand is revealed by our attitude to the one we don't it's a reflection of our embrace of the total torah this is the quintessential melak says i didn't understand it i'm the smartest the wisest i've got the highest iq i killed it on the sats i got into every school i applied to says i'm the smartest person and i didn't understand why is it that the ashes of a perfectly red heifer unblemished have a purifying effect except for the person who sprinkles them they become impurity it's a paradox it makes no sense so make no sense good that's the beginning of the parsha fast forward what's the other major part of our parsha although there's so much in this parsha we'll never get to it's action-packed is the story of may mariva miriam dies it was in her merit we had the air miriam the well therefore the well dried up the water fountain stopped working the faucet was no longer producing water and the people complained shockingly and hashem tells moshe go speak to the rock but moshe doesn't speak to the rock what does he do he hits the rock we'll see if we have time to analyze the story a little hashem says moshe what are you doing what are you doing because of you there was just a breakdown of ammuna because of you they don't believe in me moshe what are you doing and mostly i've got bad news for you i know you've sacrificed and you've devoted and you've given up your entire life your children your wife everything but because you blew it in that moment i know your life dream your life mission was to go into israel it's not happening it's unbelievable his whole life mission his whole life work everything he gave up because in that moment because of one mistake unclear even what the mistake was so we have a lot to say about that we'll see if we have time today if not another time well you look at the narrative you're baffled what did he do wrong what was so egregious what was so bad what could justify punishing him and taking away his life mission so many hypotheses are offered that the 19th century italian parish of shul david ludzata was moved to say quote moshe committed one sin but the commentators have accused him of 13 or more each inventing some new one that was his observation he did one thing wrong but we ascribed to him dozens and dozens because it's so unclear what he did we conjecture and we offer countless countless the shari aram which is a safe from hamish and parsha that collects different mafashin has 25 different approaches to what moshe did wrong 25 approaches to what he might have done wrong what he might have done wrong but how do we understand it how do we understand it so i would humbly suggest to you that we need to read this parashat like so many of our pashas there's a theme that permeates the entire pasture and here the theme i think that permeates the entire parsha here i think the theme is the notion of a hawk there's a hulk in mitzvos and there are in life there are times that we don't comprehend what we're asked to do and the times that we don't comprehend what happens to us the parasha begins with the hoke in mitzvos the para aduma and the pasha continues with the hulk of life ultimately we can't say with certainty what motion did wrong and even more so we cannot say with confidence why he wasn't allowed to go in but it was a hulk sometimes that's the way it is sometimes it's the way hashem has determined it meant to be that's how he's passing for us so just like there's a hoax in mitzvos there are sometimes who in life and just as we're asked to submit and surrender when it comes to our understanding of what we're asked to do sometimes we're asked to submit surrender when it comes to our understanding of why things happen if we feel entitled to understand that we're competing with and we think we're god and we're going to live a very unhappy life because there are things we will never ever have answers to we are finite and we are limited he is omnipotent and he is infinite we don't and we can't understand the way he runs his world the way the world works and if we think that we can live with a confidence or an overconfidence these two major topics of our parish are juxtaposed one to the other the punishment why he wasn't allowed in we don't understand his mitzvos and we don't understand his decisions with all due respect to the 25 options or attitudes or approaches we'll never fully comprehend and we shouldn't have confidence in saying what he did wrong we cannot suffer there's a concept of overconfidence the nobel prize winner professor kahaneman was a cousin the russia sheep of panavic hanuman and his book talks about overconfidence i've shared many times when i asked one thing he would change in this world he said overconfidence the over-confidence effect wars have been launched financial institutions have collapsed relationships have been broken all because of overconfidence when we think we understand when we think we know when we think we're capable of comprehending when we think we can predict that over confidence effect it destroys when we think that we're rational and we're intellectual and we're intelligent and we're capable of understanding it brings an end and i think that this insight where this theme of our parsha as a whole is really important specifically for our generation we talk about a partial perspective for today because we feel entitled to understand you know why because there's so much we understand because you can type into your google or you could speak into your siri and you get terabytes of information at your fingertips fingertips in milliseconds so when generations passed where you didn't understand you didn't know and you didn't even know how to know and you have to go to a library and you'd have to use some dewey decimal system to look up some book and then you'd read one entry which would just be one limited piece of information so you knew i don't know you knew there's so much i don't know but today you feel i know everything because i have the tools i have access i have the technology to know everything is at my fingertips so we're an arrogant people an arrogant generation in arrogant time i think this also overlaps i wrote about it last week that the recent study shows americans belief in god is at an all-time low because the more arrogant you get the less you see or believe or make contact or connection with god the more you're connected to god the more you realize the little you know it should be that the more you know the more you realize the little you know because the more knowledge you realize is out there so this notion of the theme of our parsha both the para duma at the beginning of the mariva at the end of the whole torah is a choke even the mitzvos that we study the tamiya mitzvah we study the reason and we think we understand and we see the beauty and we do but even then we need to understand that we barely begin to scratch the surface of comprehension we have to surrender and submit we have to forfeit we have to stop fighting we're demanding or expecting to understand we need to stop being confident and overconfident because it's bringing about so many problems and so many challenges so maybe that's obvious and clear when it comes to the para duma because the paradox involved but it's actually entirely also true for the torah as a whole and maybe that's why it's called this is the teaching the rule when it comes to a person when a person expires when they die in a tent what is the para duma trying to purify you from contamination with a corpse the contamination that comes from death what's an example of that if a person finds themselves in a tent under a roof together with a corpse they absorb they are contaminated and the para duma comes to purify them how long are they contaminated for seven days so let's see some of the rules some of the laws some of the deeper insight of this says now the simple understanding is this is the law this is the rule of thumb if a person expires or dies in a building an attempt in a room however understands it differently and reads are you willing to die for it are you willing to kill yourself for it what is your drive what is your appetite for torah if you have a casual relationship with torah a superficial relationship with torah you will distort torah you will not really access the depth and the profundity and the truth of torah you will not become transformed by torah torah will be this this casual sort of peripheral relationship that you have you're familiar with a little bit but it won't turn you into a bentoda or abbas total what will do it what do we need to do for it we have to be willing to die for it we have to kill ourselves over it we have to drive in an appetite for it that's what the commando bracha says literally die for it we give our lives for the principles of torah but it means you know the person who's in medical school is killing themselves we describe somebody who's working hard we describe somebody who's studying diligently that they're killing themselves over their studies torah needs that level of you kill yourself the level of mindfulness and attention and focus the level of review the ta's writes in the tourism we spoke about making time for torah the real torah is not as we said superficial or casual it's not passive you're not a spectator i love it that you're all sitting here right now or watching live or later online i love it it's beautiful that we're learning together mamash means the world to me i'm inspired by it and i thank you for it and i hope you get something out of it but you're spectators you're listening passively do you open hamish do you read do you analyze do you think do you ask questions do you challenge yourself to find answers one should not be satisfied with a superficial level of understanding to only be a spectator to torah a passive audience to torah but to really be involved in pill and asking and analyzing and challenging and trying to come to conclusions because we'll only acquire it no pain no gain according to the effort is the reward so what's going on here sorry ms liankav writes the following why is this joshua alone specifically in our parsha zo satoru adam kiyamaz what is the connection it's a cute play on words so satora this is the torah of them kill yourself over torah cute we found muhammad called russia in our passage but what's the deeper connection what's the deeper connection between the laws of para aduma and this notion of diligence the demand of the requirement of real focus and effort in toronto learning we should have over there said teach them to your children with seriousness with effort with focus why here according to the task of yaakov however now we understand based on the ties when you go into torah and you're struggling to understand torah we can't demand or expect have access to the secrets of torah it is the effort that matters not the result again are we held accountable for what we know we have russia's that teach us that a person should have clarity it should be the edge of our lips we should be fluent in torah on the one hand but on the other it's the effort not the result we say we make effort they make effort we make effort we're reward they make effort they're not rewarded i don't know they make effort they're rewarded we start to make effort we don't feel like we're rewarded how can we say that so confidently so conclusively said in the name of many including that the answer is i think i shared this recently if you sit trying to solve a math problem a math equation and you're unsuccessful you have scraps of paper and doodles and you tried over and over to solve it but you're unsuccessful you didn't solve it so do you guess are you rewarded the answer is no you wasted your time you didn't reach the right answer you didn't solve the problem you put three hours and you broke your teeth you broke your head over trying to solve this math equation and you were unsuccessful it's a big fail there's no reward you got nothing out of it you failed but if you sit in a tasteless you sit in the citizen minisevis you're sitting you're breaking your cheeks trying to understand something in torah and three hours later you walk away and you say i don't know that i fully understand i didn't really get what was the question what was the answer are you rewarded was the time while spent the answer is absolutely yes absolutely yes there is reward because when it comes to torah we shouldn't demand or expect it's not only or all about the comprehension or understanding it's not about the results about the exercise it's about the experience and now that is the connection says yakov we forfeit and we concede our understanding and that's the attitude one has to bring into torah and total learning that i'm not going to necessarily understand i'm not going to necessarily understand destler has another interpretation of desolate great masjid he says so beautifully aimed at reiterating what's the joshua what do we learn from our apostle willing to die do you sit in the tent the owl is like into a what's in oh hell the basement yaakov was yoshi of o halim he went into several bante madrish he diversified his rebate and his learning he sat in the shah kholel he understood and extracted the beauty from so many different approaches oh hell is the base manager each time yoshi yaakov sat in the basement you got to kill yourself in the basement so how do you do it says your destler what do you have to kill if you want to learn torah you know what you have to kill atmo it's a simple understanding about small as you have to kill yourself everyone else is going out to party you've got to stay in the basement everyone else is going to sleep you have to stay in the basement everyone else is going out to play you have to stay in the basement everyone says it's good enough i think i understand you have to stay in the basement you have to work harder you have to try harder you have to try harder so but rodesto says that's not what it means what is the word atmo mean my sense of i my ego if you really want to learn torah you want to break through torah you've got to kill the ego the ego is in the way of understanding torah because when you think it's all about your honor your glory when you think it's got to be your way or the highway when you think that you're going to project or impose your understanding in hashem sacred torah dosha then you'll never really understand the torah lamito you're never going to understand the truth of torah when you sit down to study torah the very first thing you have to do is name is you have to kill your ego you have to kill your ego you have to come to torah as a blank slate tabla rasa you have to clean and wipe down that white board you need to say torah i'm here now tell me what's your truth hashem what's your truth what am i meant to believe how am i meant to understand how am i meant to live my life meme is atmo you have to kill the ego the id that sense of i that's what the piazza and others writes after says hashem spoke the first two dibros then you panicked so then i stood between you and hashem i gave you the rest the basham said read it differently how melodically you know it stands between us and god if you're struggling to connect if you're davening is not flowing if you're not finding meaning and purpose if you're not living with faith and it's not coming easily then you know what the problem is how's your ego are you willing with humility are you living like avraham avinu afar or are you living with an ego atmo it's all about me my way or the highway my view what i want what i need the way i think it should go my demands my expectations if it's not flowing it's not working if you're not connecting check your annohi see if you are pushing too much sense of ego and eye ano and here too says from destler name is you have to be willing to kill that sense of atmo you have to kill the sense of osmo frank has another interpretation why does it say oh hell and not bias why oh hell a person has to kill himself in the old so we gave one explanation o l the imagery of an oh i should invoke what a base mattress in oil is a euphemism for a study hall yaakov to sit in the oil repeater frank who was the chief rabbi the author of the hearts fee he says that the oil the imagery of the oil of the tent should evoke a different imagery namely ghazal coming to remind us what's the difference between a tent and a house a house has a certain permanence to it there's walls there's a roof there's heating there's air conditioning there's furniture a house supplies a house suggests permits what does a tent suggest temporary fleeting temporal you go and you camp i don't mean you glamping i mean camping and you put up a tent the tent is temporary you put it up you take it down you move to the next place it's flimsy it's vulnerable fragile i said oh well it's temporary so when we leave this world we should realize the whole world is really a tent it's not a house it's not permanent it's temporary we were just passing through we were just passing through the mission this world is like a hallway it's an anti-chamber in front of the world to come out of so if we realize we're only here temporarily everyone knows the famous story who was asked why he lived with such simplicity with such humility he was mestopic movement so frugal his home barely had anything and he said let me ask you when you go to the hotel so you move in and hang up your own pictures and bring your own linen and line it up with your own furniture process of course not so why not because i'm only there temporarily i'm there for a night or two they're at most for a week when am i going to move in and decorate it with my own things i'm only there temporarily from time said same with me i'm only here temporarily i'm only passing through i'm only here temporarily on the pros door no we can indulge and enjoy beautiful and nice things in life hashem wants us to as long as it has a place and we know this doesn't define us this is not in our priorities what's most important this can enrich us can enhance our life but it doesn't define our life our life what we're living for and towards is the next world that's where we're going that's the place of permanence here passing through you could also try to stay at a nice hotel but even when you stay at the nice hotel you know i'm only here temporarily you can make your journey through this world nice as long as you know i'm only here temporarily so cesar where do we die but oh hell we die in a tent we don't die in a home we don't leave a permanence because this place is not a world of permanence this world is not a world of permanence don't be overly invested in this world if you are it'll be painful when you leave we've given the talk before i was recently asked to give it again what happens when we die first of all barak hashem hasn't happened to me so i can't tell you with overconfidence i could tell you some of our traditions we'll know when it happens and they're not a lot of nascaminas there's not a lot of practical differences other than saddle our curiosity but one of the things that we know happens when we die it comes from our parsha actually we'll speak about it miriam dies banashika the kiss of death and aaron dies beneshika both died through the kiss of death in our parsha and moshe asks for and craves to be taken from this world the same way through a kiss what does that mean he sees the shama through a kiss nishikaz murderer explains the more that a person defines themselves by their body and thinks i am a body and i've heard some rumor that i have a soul but really i am a body and i pamper the body and i indulge the body i'm defined by the body and that's what i care about is the body oh yeah by the way i once heard and i once even maybe felt that i have a soul so what happens at the moment of death it sees the shama when hashem reaches down and extracts the neshama from that goof when he reaches down because it's time to pull out the soul that has only temporarily been housed in that instrument in that vehicle called the body the soul is an excruciating pain because now the soul hovers above looking down at that body and says whoa wait a second that that that body that i always looked in the mirror that body that i thought was me that i shopped for and that i got many petties for and they got haircuts for that i fed and that i gave to drink and that i pursued pleasure of that body is not the real me there's a me outside of that eternity won't be me the body but it's going to be me this soul without that body wow that's painful it's excruciating but that realization of how much time was wasted in this world and that adjustment of transition to that reality that that's not me there's a me independent of that and that's why all of our traditions are getting announced not the time to elaborate but we don't leave a person alone at the end of their life be offered companionship there's someone there always and that's why we have a shomer somebody's with that soul until then ashama can have an aliyah and go up on high which our tradition says takes place after the quran when the body goes back into the ground from which it came now the soul is closure and the soul says i know now that's not me i'm going where i'm meant to be the body permanently is in the ground until then the soul is over the body pained by its extraction from the body and therefore we offer companionship shmira and the tahara we treat that body that was the vehicle instrument of the soul we take care of it and we send it off pure and clean and dressed like the coin guddle but what happens to the soul who all of its life says and the soul i'm housed in this body temporarily i'm not on the breast of rights you know i give you a mushroom i wear a suit and tie for a living or a certain time for a living all the time to the point that once i came home and took my tie off and changed early in the evening and one of my children asked me if i got fired was very concerned about me i wear a suit and tie all the time so you know that if you wear this straight jacket called the suit and tie when you come home and you can change into something more comfortable ah it's the greatest feeling i always joke with doctors they wear pajamas for a living scrubs so they have nothing more comfortable to change into when their day is over so we can change into something more comfortable so if nachman said i can't wait to take off this garment that is the body i can't wait to take off the suit and tie that is the body because at sadhakra nachman understood i am a soul this body is a distraction it needs to eat and drink and sleep and bathe and shower and eliminate food and procreate his body's just a distraction to the soul i can't wait to undress from this body and just be a soul not that he longed for death of course lord may say hallelujah we don't glorify death we live for life but he couldn't wait to disrobe from the body the proper attitude is that a body is like clothing we take good care of it cherish it it's not ours we're taking care of it for someone else we appreciate what it did for us but we're going to take it off we're going to change out of it maybe we'll put on a new body in the future it depends if you believe in reincarnation or not until gulen a separate topic altogether so what's nishikamisa's nishika is the kiss of death is when you live life knowing i am a soul i have a body temporarily it's a vehicle that houses the instrument to help me have free will and make choices then when the soul is extracted from the body you're not in excruciating pain you say finally i'm set free i can soar i don't have that distraction i don't have those temptations i don't have those needs ah finally nishika it's bliss it's glory it's the ultimate pleasure to the sheik it's the kiss of death for miriam for our own for moshe albanu rama writes in the kiss of death so the degree to which we understand our place in this world is this permanence do we think this is the end-all be-all is this what it's all about is this where we're entirely invested do we think that we are a body that has a soul that we realize we are a soul but as a body so frank says where does death happen in a tent this world is temporary when you live that way is no satoru that's the torah the whole torah is to know that we're here temporarily the whole torah is to know that we're living for the placement of our soul in the world to come and the body and the material physical world we live in is the way that we express free will that's how we make choices that's what will determine our place in that world but that's the world this is the pro's door that place is the is the trackline we're getting ready to go to the palace of the world this is just the anti-chamber passage says when you learn it's called building your home so learning you build your house because you're building your world to come we mentioned it last week because the wife of own bin palace by discouraging him from joining kodak's rebellion the ghazal attribute to her the pasaken mishlai how's the past again the wisdom of women bansa it builds basa her home it means her family's future her family's world to come her family's place of permanence are the positive choices they make in this world who are the builders so you see frank so beautifully this contrast when we use this you see the term oh well that's this world this world is flimsy it's temporary it's fragile this world is in all else a tent the world to come is a bias the place of permanence that we're building and leading towards that bias that is the world to come in volume 2 of shakhtar on the parasha also has something to say about this about this drastic teaching regarding a person who dies in a tent anything that enters that tent and the temple comes tommy for seven days a mesa is matama in three ways a corpse contaminates three ways maga and masa and oh hell naga means touch him and masa means carrying if you carried a corpse even if you didn't touch the corpse there was a barrier between you and the corpse you wore gloves and they were on a stretcher you also become impure so by touching even if it's stationary by carrying even if you don't make contact or even if you're under the same covering you're under the same roof that's all if you're under the same roof the way our shoe was constructed my predecessor was a coin brender was a coin my office just off this main shule off the ram sanctuary technically is a separate building it looks like it's attached but if you look between the doors and you look up you'll see the sky so that we can have a leviathan here and the mace the ouron is in that office because if we were under the same roof kohanim couldn't attend oh alam that's the termos vamos is making us see him thursday that's in two days the gemara vamos dependent what about a non-jewish corpse does a non-jewish corpse contaminate a jewish corpse contaminates that's why a coin can't go into a hospital if there's a morgue cohen can't go into the funeral home mccoy can attend this uh funeral because under the same roof the cohen will become contaminated and they're not allowed we become contaminated we don't have a part of douma to get out of there that new safer i mentioned last week that has all these fascinating obscure ideas on the parasha has a whole section this week's parasha and i didn't bring it to share with you because we don't have time who was the last generation that had para duma ether para first base to make their second base of magdesh tanoyam ammuraim rishonim he brings fascinating sources which was the last generation to have actually a a container of paradigm of so we become contaminated we i mean non kohanim if we are on the same roof as a as a corpse but we are not precluded we don't have a prohibition precious m or m prohibition so what about what about a non-jewish corpse in other words what if you go to the hospital and the majority of those in the hospital are potentially deceased in the hospital or non-jews so the marijuana that the the graves of non-jews do not transmit they do not contaminate through the principle of an oil why not because atom cream adam cream adam uses the word adam different pasak and jewish people are called adam non-jews are not called adam what are we now some biased discriminating prejudiced religion or a group of supremacists and we look down at non-jews torah uses the term adam to describe a mace the laws apply only to mesa israel and not to mesa um to non-jews now both the bahamas they write the proper practice for kohanim to also abstain from going to a non-jewish cemetery then not only should you avoid contamination from a jewish corpse but from the non-jewish as well one reason for the some suggest is because maybe among the non-jews is a jewish mushrood maybe there's a jew who gave up their judaism you can't you throw off you can't but maybe they think they did they tried to convert out so they try to be buried among the non-jews maybe there's a really a jew buried there a cohen should be careful that is one opinion that is that is offered others suggest that [Music] really we don't possibly group schumann maybe may say akam or matami but so because really maybe we pass can to be strict one should be strict or a third way of understanding it is that even if they don't technically contaminate the coin is is encouraged to avoid impurity altogether so even if technically they don't contaminate but oh well the coins shouldn't have his caravas lames they shouldn't be nero maze come close to amaze and so on a lot more to say about this but let's go to the question of what do you mean that anandry is not called an adam attempt really when we such supremacists we sit with such judgment are we so discriminating that we're called in adam we rise to the level of being called man but non-jews are not man what are they animal what does that mean that they are not what does that mean that they're not men throughout history non-jews i'm reading from rafter on the parasha volume 2. throughout history and andrews have been offended by the drush of a temp karim adam 1913 menachem mendel bayless was falsely accused of committing the ritual murderer of a christian child he was tried in a notorious court case in kiev the well-respected government appointed chief rabbi of moscow of jakob who was universally trained in the practice of law and our reputation as an eloquent russian orator was chosen to defend bayless from the blood libel in the end bayless was acquitted mazza addressed the court delivering an eight-hour long detailed speech among other points he explained the passage and israel will drink the blood of the slain is meant to be understood metaphorically not literally jews in fact where us asar were prohibited from drinking blood in his presentation of mazat delta exclus extensively with the jewish attitude towards non-jews as the jewish religion specifically the talmud was accused of not respecting the value of non-jewish blood of inciting jew against non-jew in this context from as i was asked to explain the meaning of the gemara statement attempt what does it mean how can you claim the jews don't discriminate against non-jews don't feel superior to non-jews what about the statement attempt which seems to consider non-jews subhuman the interpretation that he offered the statement attributed to of mayor shapiro in defense of the jewish religion has since been quoted by many rabbanim including the rav rasal of rav reveals a very important insight into the nature of the jewish people and it is not an old derogatory towards non-jews you ready are you listening in hebrew there are four synonyms from men can we think of any of them ish of these four synonyms three of them have a plural form ishim varim what's the plural of adam there is none adam is the same in the singular and adam is the same in the plural so the gemara is teaching the principle that when it comes to non-jews there's no concept of the united sibor as there is with claw israel non-jews are considered they are individuals and even a group of individuals but the jewish people is a sense of solidarity and a shared responsibility the fate of a single jew is born by every jew but told the judge out of mayor shapiro then the gorov of galina poland sent a letter to him in moscow urging him to defend bayless and kiev if a nanjo were accused of a similar crime was standing trial on a distant country would people in other countries take a personal interest in them certainly not there is no such connection between people of different countries so that is how rav mazza understood quoting from mayor shapiro that this is not disparaging or superior or discriminated against the non-jew we're called the other menanges are not because of the four terms for man adam has no plural what it means is we are all united we are solved we have a solidarity one with the other we're unified we're one people we are one body made up of different organs and the evidence said bayless is this trial itself andrew was put on trial every italian every german every puerto rican every whatever culture ethnicity people religion they don't show up but one jew is put on trial jews around the world are concerned for their fate jews around the world are concerned for their fate they follow the trial like it's johnny depp jews around the world not pop culture following the trial for their own entertainment they follow the trial because it's as if their own fate all together so that's how he answered that's how he explained what it means to be an adam and that is what it means the jewish people that's what it means the jewish people and if shakhtar goes on indeed another teacher then the zebras only applies to one who belongs to a seaborn not to a non-jew who would not only be accepting to jesus by himself as an individual so a non-jew can't become a nazir only a jew a nanji is not subject to the denim of tuma or denim of naziris the source of this distinction is the puzzle because they cut themselves off from the kahal so a non-jew is never part of a kahal non-jews can have a connection a bond but they don't have a unity an integration a solidarity the way jewish people really are all made up we are all part of one united entity in truth this assessment is correct it is in accordance with the principle a shared communal accountability for missiles and ideas of each individual as we've seen about the individual jew that zebra called adam the application this term the jewish people implies inequality between the individual and the collective and the actions of the individual are indicative of the rest of the people just as the wealth of each individual becomes the responsibility of the sibor it is not only in the eyes of that all jews combined to form a singular entity but also in the eyes of non-jews who treat us that way as well non-jews practice their hate against all jews because of one jew because they too implicitly see us as intertwined they too implicitly see us as having one destiny is being shared all together as one okay moving along page 842. miriam dies there and miriam is buried there and what happens there's no water so they rise against moshe and aron we're thirsty we're tired there's no water how could you do this what made them do this what is the connection the placement of miriam's death is perfectly placed in positions between the juxtaposition of what comes after and what comes before namely what comes after is the complaint about the water mariva happened why because the bayer miriam was in her merit we no longer had the water in her merit they therefore went thirsty and that led to that precipitated the story of may mariva what comes before para aduma why tells us because likening me says to carbonus paradium is the carbon just like carbon just like the para duma purifies and atones so to the death of saddique but paratum was not the quintessential karma if you really wanted to convey a teaching that just like sacrifices carbanos or bachatra so to is you know often the death of saddika you sit and you observe and you say i don't understand how could it be my friend was it sadiq he died young he left orphans he was at sadiq sometimes it seems like the people taken the most prematurely terror events in israel were from horrific illnesses here they were the biggest sadiq was a quota he's got a meat of glioblastomas we can make some suggestions who we should take we have some suggestions and wicked people in the world it sometimes seems like it feels like he takes the biggest taddicum so you look and you say to yourself how and why and where is he and nothing makes sense so that's why it's like interparatum just like me because implicit with every misha of attadek is the submission that i don't understand that sonic should live the longest sadly should have the greatest health this time that should be the most proper prosperous how does this make sense how does it make sense so the teaching was specifically through para duma and not a carbon ola or karbakattus or carbon ashram because para doom is all about forfeiting our understanding and often too often the mesa sadiq includes a forfeiting of our understanding and that's why it's connected that's why it's connected there was no water for the people and they complained rashes says miriam all forty years it was in the merit of miriam the martin tennis tells us what did they drink from the rest of their time in the desert if it dried up and they were complaining and the water came out of that rock temporarily where was the water the rest of the time in the desert the maritimes tells us god turned off the water when miriam died but then he turned it back on the same source of water throughout the journey in the desert was restored and was returned so the martial wonders why'd he turn it off if he was gonna just turn it back on then what was the point of turning it off and not only by turning it off did he turn it off gratuitously for a few moments what happened as a result of turning it off mushroom didn't get in there that mushroom had gone territory would have come we would have set up the land the way it was meant to be there would have been a coming together of amish foreign all of history all destiny everything changed because he turned off the spigot turned off the water for a moment what was the point what was the point it led to the complaint about the water and the rock instead of speaking to the rock and the punishment of moshe what was the point so the answer is to pause for a moment to give kara satov to miriam it was all worth it the risk of how moshe would respond and ultimately the punishment he endured and ultimately the pivoting of our whole destiny was all worth it to pause for that moment to say thank you to miriam because even though water was going to come back on you don't keep going when someone leaves this world and they made a difference to you life doesn't continue as normal you stop and you pause you live without you recognize the gift and the kindness and what they gave you you don't just keep going you don't just continue but you stop and you pause you stop and you pause like we have to do now even though there's so much more yeah allah and to be like why they cry i'll tell you one last one because i love it one last insight by the megadiose for yourself oh rashi says if you as our and aaron dies later in the pressure we lose miriam and aaron it says if we don't even we really hook us every year but it's as if every year i read hookahs and i'm like shocked and stunned oh my gosh they didn't die i don't die we're only in bamimba we're not even up to dvaram how could it be the rest of hamas it's without miriam without our own it doesn't matter how many times you learn who cause it feels like it seems like it comes out of nowhere what do you mean they died so we didn't just lose miriami luzaron they cried for hour and thirty days coal everybody says rashi who's ol cole was the greatest marriage counselor greatest marriage therapist in the world out on this east shalom when aaron was there through who aaron was and how arun lived but also through the counseling that he offered he was able to maintain and preserve show and bias between husband and wife so cold based israel men and women husbands and wives everyone cried because the shaman abides that aaron had given them now when it came to mises moshe it says israel doesn't say ko doesn't say everyone and their rashi says only the men cried the women didn't appreciate motion the women weren't taken out of egypt weren't given the torah they didn't appreciate moshe how could it be they came to our own men and women cried cold bases roman came to moshe only the men it's the gurari the maira it was through the merit of motion they were alive the women too were sustained they too were given shelter and food allah parnassa is a kambandan this is a traditional viewpoint is the husband the man is the breadwinner the man is the responsibility earning a partner is a metal and a man has to learn and take and practice ahri's it's responsible to take care of her family so says shalom yosemite aram gave shalom bias moshe gave wealth and prosperity they cried more for aaron than promotion you know why because the women understood you know what's more important you know what's more valuable you know what they would miss more and they cried for more shalombias over parnassa this abu debate times have changed but rav salvation at least felt these were axiomatic ontological truths that a woman would rather her husband be around and have less than be on the road away and have more her priorities are right that shalom bias and companionship trump or supersede wealth and prosperity so therefore the women cried for our own more than they cried for moshe because they understood and they got that maybe the men he doesn't say this explicitly but the inverse would be the men cried more for motion than for our own because parnassa either it was their responsibility at the breadwinner or because they valued it incorrectly more whichever way a fascinating insight we will pick up so tomorrow morning ten minutes of meeting with sushamer living with amuna are streamed online only you can watch live at 8 15 at 8 45 tomorrow night behind the bema and uh we'll pick up mr next week until next time stay happy stay healthy stay healthy