Parsha Perspectives for Today (Shemini)

good morning boker tov welcome back to parsha perspectives for today so glad and grateful to be learning together once again to resume our study of the parsha and so grateful to our generous sponsors of the partial series for the year becky and avi katz and family in loving memory of david grossman becky's father nishmas david ben menachem thank you so much to the katsas for their sponsorship of the series if you'd like to sponsor a particular sheer particular episode of partial perspectives please email lee at brsonline.org lee brsonline dot o r g we have the privilege this morning of studying together parshas shmini page 588 in the art school stone humish israel it was on the eighth day that moshe called to aaron and his sons and lay israel the eighth day from what so rashi quickly jumps in and rashi tells us nissan it was the eighth day of the milum it was the eighth day of the inauguration service which was which coincided with rashford nissan mishkambobayam this was when the mishkan was first inaugurated when it was first celebrated comes along we'll jump in with our first aishtamin our first rav druk of the day says rabbah an amazing madrish listen to this madrish says the madras vayikra rabbah why are the jewish people compared to a burden because just like a bird can't get lift a bird can't take off a bird cannot fly without its wings similarly the jewish people cannot achieve anything we cannot fly we cannot get lift without our elders in this magistrate the akiva compares the metaphor of the jewish people the elders the zucchini the empty nesters the elders of the community are compared to the wings of a bird but says what is this comparison of all the metaphors you can give of the significance of the importance of the role of the zuccanom of the elders what is the significance of comparing them to wings madhu and nimsh can i find shalom and why specifically the wings of a bird venera lavar be diminished i'm going to offer three explanations three commentaries or options of what it means number one racist yes i'm so if a bird has an injured wing a bird has a clipped wing if a bird is born without a wing the bird can live the bird will not die but the bird cannot fly the bird cannot elevate mashable sofa davar allah so a bird who's limited a bird is grounded a bird who remains on the floor is not going to survive because a bird is born to fly that's how the burn operates that's where the bird lives that's how the bird elevates that's how the bird accesses food sore after below similarly the jewish people without our elders without our tamid without our righteous leaders you'll say we could survive we're alive we could live even without them of allah msc but the truth is even though it appears the illusion that we can survive that we have life even without these elders to fly to elevate to lift off ain't if the kingdom so as opposed to a religion who says that we are all in and exclusively invested on the youth and the future and the tomorrow we know that the root and the source of our strength the ability to fly is a focus and an emphasis on our zikanim we cannot live exclusively in the tomorrow we have to remember the yesterday and the today represented by the zucchini so without the zucchini without the elders we have a dire threat besofo shadow like israel that we may not survive just like a bird without wings lives in the here and now but doesn't have a long-term survival so the significance in the role of the zuccanim don't write them off don't ignore there's so much to learn so much to gain there's so much to live there's so much lift they elevate us and we cannot elevate without the presence without the participation without the leadership without the contribution of the zucchini all that's number one odye schlommer number two says ravjuk levara saddimyan benzika shalov what is the comparison between the zuccanim our righteous elders and the wings of a bird i love the second interpretation when a bird is on the ground what happens all the bird has is a ground eye view all the bird can see is the finite very limited perspective of what appears right before the bird when they are on the ground kasha miss when a bird uses the wings to lift from the ground yoser the higher the bird ascends the higher the bird climbs the broader and the further and the farther the bird can see today it's common to have drones go to an outdoor concert you go to an event you see a drone in the air the photographers don't want to be limited from the picture they take on the ground the higher the drone flies the further it can see the broader the bigger the scope of what it can take in the more of a encompassing vision it has kyoto bedoversic hashem so when we are limited one we're on the ground one we're relying only on our life experiences and our age all we can see is what's right in front of us but when we rely on when we lean on the zuccainham the elders who have a long life experience who've persevered who've lived with faith and fortitude when we ride their coattails we have lift we have a much broader perspective we can see so much further and we can see so much farther they shall see are at a higher level and the higher they are the further that they can see you know if you're on the ground and you're trying to see traffic all you can see is what's right in front of you but if you're taller than the building on the corner then you can see the car that's speeding around the corner and you can safely get out of its way so the higher you are the more you can see the more you can see the better prepared the safer you are the more you can plan the more vision you have cesaro of druk comparison number two understanding number two of the magistr's comparison between the zekanim and the wings of the bird are the ability to fly number one can you get lift can you get off the ground do we fly and number two is what is the uh capacity of our perspective number three um who is greater the navi the prophet or the the wise individual the navi the prophet is receiving the word of god directly the is learning the word of god and has to extrapolate and interpret and apply so why is the navi you'd think the navi should be greater than the how could it be in the beginning of a safer gurus hashem the moral explains the prophet perceives prophecy as an external sense they pick up on and they perceive the prophecy but remains external hachochnavi using their brain their intellect is applying their heart the is absorbing and studying so the navi is limited by their sense of prophecy and by what they perceive and pick up on externally but the wise person who's using their own faculties is able to see further he's able to see more is able to see greater so that's all part of the second interpretation now the third both and no savvy leftover the third and final interpretation why are the zika israel compared to the wings of a bird why not to the bird itself why not say this kingdom are like the bird why the wings which are an appendage which are a limb of the bird and the answer is the wings protect the bird the bird uses the wing to fend off the enemy i decant the wing allows the bird to lift and take off and climb and rise above those who threaten her is so who is our strength don't think that the person with the wheelchair or the walker the one who's older or infirm not to suggest that all older people need those things but don't assume or conclude that the one who looks like they're a little slower who looks like they're more debilitated or infirm don't think that they're weak and we protect them they are protecting us their merits their life their amunah they are the ones protecting us and just like the wing protects the bird so to the zucchini and protect us so again the medrash the beginning of our pasha bayiba yo mashmini moshe called aron and bonnav and zikne israel he's calling aaron understands his brother his partner the high priest bonav i understand the continuity the next generation the successors zikkna israel's yesterday zika israel is so yesterday why is he summoning the zika israel what room is there for the elders that's what rabbi kiva said zika israel are you kidding me they're the most essential they're the most important they are like the wings of a bird they give us lift they enable us to fly they give us perspective they enable us to have a broad vision and they protect us they fend off and ward off the things that threaten us i think this insight is particularly significant pressure perspectives for today the week in which yomashawa occurs because we honor the holocaust survivors while we still can please god they should be well and among us for a long time but the world they saw they lived and they survived the faith they live with what they represent and they teach us the honor that we must show and the opportunity to learn from them that's the ziknai israel in every generation we'll have our zika israel but while we yet have survivors with all they went through those are zika israel those are those are incredible incredible wings that truly enable us to fly in the greatest way perhaptes possible moving right along so it was again inauguration day was the eighth day and the priestly service begins it was time for aaron his sons to begin their practice and that's what moshe tells our on cache bring us bring in ola bring these sacrifices and the nitty-gritty and the details of the sacrifices possible moshe says hashem moshe tells aaron this is the thing hashem has commanded them the glory of hashem will appear you so this is what you should do here are the details here are the rules here's what is expected of you here's how to begin your service and then once you do then in that order alaikum listen to his interpretation he says sometimes a jew is living in life a person is living through life and they don't know what am i meant to do what is the right thing to do we have a moral or ethical or halachic dilemma i don't know what to do so how should one resolve the suffix how should one resolve the dilemma what should one think says of moshe of kojnitz kashem is order believer when a person has a doubt when a person has a dilemma when a person is unsure and uncertain what to do what is the right or righteous thing to do is what i'm doing noble or shalom god forbid the opposite allah says there's one barometer there's one metric there's one measure there is one filter through which to interpret and to ask is this the right thing to do and you know what that is will this be marbec for hashem will this increase the honor to god imlav will this diminish god's honor will this diminish god's name in the world or will this add to god's name in the world that's what we are created for necadesh we are here to sanctify god's name we are here to bring greater honor to god's vision for his world so every time we're stuck and every time we're unsure and every time we ask ourselves what should i do what am i meant to do what's right to do ask ourselves what will bring greater quote hashem says ramashaw kashnits this is alluded to this is hinted to in the passage how it says when you see this will increase the quote hashem then you know then you know this is what he wants you to do how do you know what's right hashem will you see a greater quote hashem will you see an increase will you see an improvement will you see a greater honor to god than zaha davar then you know this is the thing he wants you to do but if you won't if that won't be the result if it won't bring a greater quote hashem then it is not the thing he wants you to do that is the barometer that is the metric that is the measure that is how we know so it's time for our own to begin the service so moshe turns to him and he tells us zion sorry plus example aaron it's time you ready you ready krav alam is bernou my brother my big brother aaron come come to the mesbah come close to the altar and it's time to begin your service on these words kravis comes along rashi and tells us why does moshe have to offer encouraging words why does moshe have to draw around close didn't aran want to come close didn't aro know to come close why did moshe have to encourage and draw him close so says rash you know why bibini he was embarrassed he was ashamed the urela geshas moshe lama atabosh why are you ashamed why are you hesitating why are you resisting you were chosen for this you were made for this my brother what are you hesitating what are you ashamed what are you embarrassed why are you reluctant step up it's time this is why you were chosen cesar of druk the ish ladakhtik bolas and rashi we've talked about this before we shared insights but let's see what rojoke says it says but moshe only addresses the shame he says why are you ashamed this is why you were chosen moshe doesn't address at all the era he is arun was ashamed and afraid so moshe says why are you ashamed come close this is why you were chosen what happened to the fear why does moshe only address the shame why doesn't he address the fear romney can davar awesome says druck you see from here something profound krishna gasham la voda you know why moshe doesn't address it because he doesn't want to erase it the fact that aaron had a healthy sense of oh the fact that aaron had a healthy dose of fear that was good moshe doesn't address it because moshe doesn't want to relieve our own of it moshe's only concern is why are you ashamed why are you embarrassed you're you're filled with awe that's good you should be filled with awe you're about to enter the sanctuary you're about to do the avodah you're about to come incredibly close to god the almighty the creator so off fear that's good keep it maintain it moshe only addresses the bush of the shame because that is what is unhealthy shame is an unhealthy unhealthy thought shame is an insecurity shame leads to self-sabotage shame leads to underachieving shame leads to self-hate shame is a negative negative attribute things shame is a very very negative attribute but or or is something we strive for or something we aspire to so moshe says my brother yera good feel a little awe but busha why bhusha le kach nevarta for this you were chosen number one number two um the simple understanding is he's telling him why are you ashamed of heart god has tapped you god has asked you to do it so you were recruited you were elected for the cabinet position you were recruited you were elected to be the president the committee chair the rabbi so what are you ashamed were you embarrassed if you were asked to do it like you were chosen so get to work get to work why are you embarrassed of why you were ashamed why you resist and why are you reluctant this is why you were chosen by the way what was he embarrassed about so the medrus elaborates further when arun approached the mizbeh what did he see the way the mizbeh the altar is constructed they are carnos the mizbeh has horns protruding from the corners so if you're walking towards the mesbah and you see something with horns that come up what does it look like it looks exactly like a calf it looks like an eggel with horns what did aron think he's approaching the mizbayach he's trained he's prepared he's purified he's gotten ready and it's opening day in the mishkan and he's about to throw out the first carbon but as he walks up to that mizbayach and he sees those horns protruding all of a sudden he recoils and all of a sudden he says to himself whoa i can't do this i'm not qualified i'm not adequate after all i participated in the egal azov after all i was part of the horrific mistake of the sin of the golden calf and that's what moshe tells him no no despite that god chose you to do this so don't hesitate don't be reluctant don't demure le cache for this you were chosen and that's the simple understanding but says rav druk and many others ulam yesh lefrosh you can answer differently mushra bay new omosha's telling don't be ashamed or hesitant you were chosen because you feel shame because you hesitate because you're modest and because you're humble that's why you were chosen the arrogant egotistical narcissistic person the person who thinks they deserve they're entitled that is not the person we want we want the person who says i'm not qualified i'm not out of adequate no means not for the job of being the coming goddall likach there are two types of shame when i mentioned shame is bad then that's the shame we daven on the era of rashford the shabbos will bench rodesh and we say in the herazone we don't want a life of bush we're trying to avoid a life of shame that's a negative shame that's a shame which beats ourselves up and lowers us it's an unhealthy shame but there's also a very healthy sense of shame the healthy shame is the shame i feel if i've done something wrong if i don't feel ashamed ashamed when i do something wrong then i don't realize that there is something that needs to be fixed and repaired that's what bracha says if you make a mistake and you're ashamed of it then you're forgiven if you make a mistake and you're brazen you're bold you're proud then you're not forgiven but if you make a mistake and you're ashamed of the mistake you've learned from it you're ashamed you know you're capable of more of better than you are forgiven so that was the healthy shame according to this interpretation that arun felt he had a healthy shame because you have a healthy shame that's why you were chosen because the person with the healthy shame is the one who is the one who grows okay moving along turn the page character forever motivate opening day at the mishkan motion gives out on the instructions aaron hesitates moshe encourages krav maga step up step forward you got this and then the sacrifices the carbon they're offered and they went out and they blessed the people what bracha did they give says [Music] may god's presence dwell on the work of your hand rashi tells us that the whole seven days of the inauguration moshe assembled and disassembled the mishkan hashem didn't dwell there yet lovely that you're assembling and disassembling lovely that you're doing a practice run but we want to know we're forgiven we want to know that we can move on we want to know that god will dwell among us so where is the shrine follow what hashem said and then he will appear again going back to pasha's kisa this is what the kuzari tells us the eggel was when we tried to do it on our own the antidote to the eggel where we have too much religious creativity independence individuality innovation the antidote is kashiva the building of the mishkan here too when kvodashem when will god be found when does he dwell among us after we follow kashativa after we construct the way hashem tells us this is a very very interesting passage because it's the eighth and final day of the inauguration seven days moshe's been going in and out and doing a dry run eighth day moshe uh sorry aron makes his up first appearance as the cohen godol and after being hesitant at first he finally comes and he performs the appropriate avodah the opening service and sacrifice and he gives a bracha to claw israel and yet the shechina god's presence doesn't come down until it's all done and rashi tells us aaron wasn't sure about his involvement he was he expressed his disappointment to moshe and moshe said no worries come forward says revolber says revolve and pasha shemini says revolver there's a very very important lesson that we see from this passage a lesson that applies to every one of us in our daily lives that benefits all the jewish people had spent many days and months they've contributed they have dedicated they have devoted they've donated they gave the the ingredients the materials they gave the resources they gave their time they gave their energy and the construction of the mishkan is now complete and the konam spent eight days inaugurating it and yet they were not successful bringing hashem's presence down until one more thing had to happen so they gave their donations and they built the campus and they started the avodah and aaron gives a bracha to the people and yet the shrine doesn't come down until one more thing happens what still had to happen for the shrine to come they had to daven even when we toil greatly says revolba even when we invest our effort in spiritual growth our avodah is incomplete until we daven you can have amazing faith and you can sing beautiful mirrors and you can learn all day long and you can do and you can try and you can believe but until you stop and talk to hashem until you open your heart to him until you ask him until you rely on until you lean on him until we add prayer and davening then hashem's presence is not felt the gemara there relates that people ask for yeshua what is the proper way to acquire wisdom and he answered you have to devote much time to study torah and limit the time to work so they said but i don't understand many tried this many tried they learned long hours and they limited the amount of interaction with the world and yet they didn't break through they didn't succeed so he said you know why because they forgot one component they learned all those hours and they limited their interactions with this world but they forgot to be mavakish they forgot to ask from the one who has all the wisdom you have to daven you have to daven you can study for the sats from today till tomorrow the mcats the lsats lahav dil you can sit and pour over atos and sevis you can give all your heart but if you don't ask hashem for success then you're going to hit a wall the gemara says the same thing so the governor asks if acquiring wisdom is dependent entirely on prayer then why did rabbi yoshua be originally answer that the wisdom is the result of intense diligent study so the gemara says one without the other is insufficient if you sit back in yadav and hashem i want to wake up tomorrow morning i want to be a huge talmud i want to wake up tomorrow morning knowing shas hashem says this lovely did you open a gemara have you spent any time he's not going to do miracles but if you open the gemara and you pour over it from morning till night and you don't ask hashem for help you're also not going to be successful then it sieves that's all from naftali to you to berlin i mentioned this in the sitter snippets we've resumed the sitter snippets at post pesach and we're learning the magnificent second bracha birkha if you haven't joined yet join for avaraba such insights into our fila avaraba sir snippets you can go back all the way to the beginning start from moda'ani or you can join us in progress where 250 snippets in and we're on avaraba so then it's in the great shiva velajan from the berlin said any day in which he didn't say avaraba where he was moved to tears he didn't succeed in learning that day this is the great nitsiv rasha shiva of velajin he poured ours hard over the learning but he said if his learning was not accompanied with davening he did not succeed in that learning prime brisker was asked how come in village and there was no musser seder he answered there was the muster seder was watching the way the natives said avaraba every morning that was our muster seder so the native understood didn't have a safer open instead of avaraba he was learning from the safer he understood that when you're saying avaraba she's close the safer and pour your heart into your prayer and ask hashem for help you need both you need both you need the effort and the initiative i need the prayer that accompanies it so that's this posix says revolver motion around the people that donated the ingredients the materials the vessels they had built the campus was complete the inauguration was celebrated and marked first avodah was done the blessing was given to the people and yet still no ashras hashina because god doesn't come and dwell until we daven until we darwin we are sadavan for hashem to be successful and he quotes the arabs dwash the right he was a genius for beyonce and i've shots but he said the days that he dialed with kavanagh he was more successful in his learning if he didn't double with kavanagh that day he struggled in his learning he struggled in his learning whatever we're doing going to work going to work out going to the supermarket raising our children going to the doctor collecting the lab report or sitting down to daven to learn sometimes we need to dive in for success in davening ask hashem that the dominance should flow and that we don't find it to be difficult and that it should come easily and that we find the words and that we're able to concentrate it all goes together parakeet pasok turn the page page fine 92 in the articles we now turn to the tragic tragic episode the death of nadav torres share they each took their fire pan they put a fire they placed incense in it and they brought it before hashem this foreign fire what does it mean that it's a foreign fire in asia zara what does it mean that it's foreign it means asher lots of some they weren't commanded they weren't told and they weren't instructed to do it what did they do wrong where did they go wrong what did they do wrong there are no shortage of opinions no shortage of suggestions that are offered where they went wrong but i want to tell you what the gate the great the guerrilla of the rim the core of fulfilling a mitzvah is the very fact that we are commanded and this is what we say every bracha before every mitzvah we do we recite abraha the very fact that we are commanded is the core and the greatest thing is that we were charged and we were asked and we were commanded to do it. are punished severely why they brought a foreign fire you know where they went wrong they had very noble intent their heart was in the right place there are people who practice religious creativity ingenuity entrepreneurship they try to introduce new practices and rituals they try to change the ones we have and maybe they're nobly motivated maybe their intent is in the right place however asha lots of we learn from the ego and we learn from nadav and viyu and we need to continue to learn out of yamazan until today that while there's room for individuality on the other hand god is the master and he is the one who has given us the blueprint in the manual the instruction book ashilotsivo we cannot do things we are not commanded we cannot do things we cannot command it so therefore what is the most elevating part of a mitzvah is not just the particulars of the mitzvah but is the fact that we say the words you've sanctified us how vitsi vanu you gave us you gave us the instruction so the gear the ge rabbit says you take a simple jew who doesn't begin to understand the premier mitzvah doesn't even understand the depth and the profundity and the deeper meaning and the mindfulness of the mitzvah submits if we pause before doing the mitzvah and simply concentrate on the fact that god you commanded me what i'm about to do is fulfilling your wish your will for me vitsi vanu vitzi vanu i'm doing something you want i'm doing something that matters and means something to you the vitsi vanu says the that's where then where they went wrong we cannot simply introduce and create on our own but rather we have to respond we have to respond to what hakodash barachu asks of asks of us that's where they went wrong there are all kinds of other suggestions many long suggestions of what they did of what they did wrong but we're not going to share for now yesterday i spoke the ou every day one o'clock my friend naftali hermann hosts a one o'clock tillman call every day a rabbi gives a short var torah followed by the restoration of talem so i spoke yesterday and i spoke about the fact that here we have the story of nathan of you in the first half and with all the suggestions that are offered nothing of you never got married never had children maybe that was their mistake they entered into the sanctuary drunk that was their mistake they um they uh brought this foreign fire that wasn't commanded of them that was the mistake there are no shortage of suggestions but in the end of the day it's a hoax in the end of the day it's a mystery in the end of the day we don't understand and maybe that's the connection between the first half the pasha and the second half the second half the parasha is going to be the laws of kashus the laws of eating a food how do you connect them so the swarner connects them it says both of them are holiness none of the view defiled the mishkan kashus is how we connect to hashem both of them are about one finds hashem in the mishkan when finds hashem and the food we eat and therefore we have to be careful and vigilant in both that's this far now but a high school rebbe of minor bay usher bush suggests maybe the common theme the common thread is just like the second half of the parsha is a hoke is the laws of kashus rashid says is a hok we have we have incomprehensible we have things we can't understand in law and we have things we can't understand in life first half the parsha is something we can't understand the mystery in life second half of the pasture is something we can't understand in law what binds them together is what comes in between but i don't want to spoil it so go find it listen to it online from the oh you call yesterday in between the two halves of the parasha we find two words in the middle of parsha shmini and i think that is the answer of the theme of the thread that binds the two themes not just that there's a who croak in life and a hoax in law what do we do do we become apathetic and complacent do we ignore and move on no there's something nevertheless for us to do listen to that call and you will and you will find what i suggest it is moving along to yain rashekhar so we have the tragic story aaron loses his sons vaidam how does he respond with silence spoken about this many times you could find online if you listen to previous shirum we don't know the nature of our own silent is he silent in protest is he silent in surrender is he silent in speechlessness why is aaron silent we'll never know but it appears it's not really silence sheket is quiet vayidom is something so much more we've quoted the cause the closenburg rebbe that we can learn you know the connection between that through not a passive silence but through sometimes silence speaks volumes sometimes silence is louder than anything that we say the the holocaust survivors among us this week of yomashawa the survivors who maintained their ammunition the survivors who put one foot in front of another and rebuilt and moved on their silence about their suffering speaks volumes inspires and motivates us it wasn't just a passive silence and absence of speech it was actually speaking volumes but through a silence and said the klezenbagarebba who lost his wife and i believe eleven children klezenberg said that's the with the vayidom of arun but that's how we live that's how we move on that's how we move on by not allowing our suffering by not allowing the tragedies to derail us do we have questions absolutely are we in pain one hundred percent but we put one foot in front of the other but with the vayidum of aram it's not a coincidence that the very next passage the very next section top of page 594. by the bear shamal name you're not allowed to drink wine you or your sons when you come into the omoid belo samusu death penalty death penalty you come drunk intoxicated inebriated into the sanctuary you are put to death capital crime death penalty wow seems kind of harsh seems sort of severe death penalty for coming in drunk so first of all now you understand why some commentators deduce that this was the mistaken sin of notre venavio why is the very next section that you're not allowed to enter drunk because it's revealing and telling us what they did wrong they must have come in after a few limes that's where they went wrong and from there we know it's a capital crime and you're put to death isn't that severe isn't that enormously severe so i want to tell you an insight of somehow this insight is so important for our time this insight this posik i think is the source of alcoholics anonymous what do i mean by that this is the source of a a n-a-g-a-s-a all the anonymous the 12-step program the wonderful 12-step program what do i mean this is the source so the major says the following but major shrabba partially obeys it says the following hashem a very cryptic madrish the measures cryptically says wine and intoxicating beverages don't drink and that's what the pasik means in tehillim your tas pikude hashem yasharam the laws of god are straight misam they gladden the heart this is the source of the passage passing is the source of the fact that an of el is not allowed to learn torah someone who's grieving who's mourning cannot learn torah only the sections that relate to the mourner why because the mourner the one in grief is supposed to be concentrating on their mourning but that's why tisha but we can't learn torah when we're supposed to feel down when we're supposed to be somber we're supposed to be sad learning torah is incongruous learning torah is misam khelif it gladdens it gives us joy it gives us happiness so what in the world is the measure saying wonders of enters he's not allowed to be drunk that's what the pasak means torah gladdens the heart what does one thing have to do with the other so listen to what he says you want to feel relief do you want to feel joy do you want to get high if you submit to a higher power if you know that you're not in charge and you're not in control if you live with faith and awareness that there's a god and that he loves you and that he gives you the strength if you submit to a higher power then you won't need to get intoxicated or drunk on anything else you won't need to turn to any substance or behavior to get high on it when you can get high on god at the core of addiction and at the core of substance abuse is the effort and desire to numb oneself to a pain there's a hole in one's heart there's a vacuum there's a pain what the source of it is different for everybody feeling you don't belong feeling unloved feeling unworthy whatever the reason is feeling stress anxiety pressure they're all kinds of very legitimate reasons people feel in extreme pain and usually at the core of addiction is an effort to escape and to numb from that pain to get high on something which is fleeting counterfeit inauthentic in which you just need to get high or escape again and in the 12-step program of which i am no expert at all but i've learned so much and believe in in the 12-step program i refer you to my friend of menachem paznanski's wonderful book on torah and the 12-step program and of course all the great work of the late rabbi dr twersky but in the 12-step program one of the core steps is submitting to a higher power and it's not a coincidence that the success of a program of recovery includes accepting a higher power and submitting to him and that's what simcha boone is saying what is the major meaning you're not allowed to become drunk ah that's the puzzle that hashem's torah is what does one thing have to do with the other the answer is if you tapped into if you turn to if you rely on the higher power then you don't need to rely on yay and vishekhar if you're not addicted and you can consume in moderation there's nothing wrong with a glass of wine we just drank four of them two nights in a row there's nothing wrong with a glass of wine in moderation if you can do so safely but to get drunk to get intoxicated to escape to live that way that is a failure of submitting to a higher power the individual who lives with the pakude hashem if you live with the lessons the messages if you live with the presence of hashem and the masam khailev the joy it brings if you successfully submit to and welcome the higher power then you don't need the escape of the shaykh al-taisht you don't need that in order to survive and in order to live i think it's a powerful and such an important message it's an important message for us to tell the people around us and the kiddush clubs and the community or segments of the community that celebrate things not in moderation it's one thing to enjoy gave us and he said enjoy he created it in moderation safely but to use it as an escaper to numb it is counterfeit it's counterfeit we're living in a very high pressured world the stress is enormous there are a lot of reasons to want to get high there are a lot of reasons to want to escape but we have the opportunity and ability to do it within our own religion you can get high on god submit to the higher power all of this is it feels like it's a new lesson or a new teaching since the 12 steps of the program but it's ancient it goes back to nadav and view themselves it goes back to the torah itself because it's a it's a capital crime if you get drunk as a way of escape by the way what's even more egregious here what another view do wrong why does this pasta come afterwards the more egregious thing is if you think that you're getting drunk as a religious activity if you think i'm not talking about purim but if you think that getting drunk every friday night every thursday night every shop is morning if a person thinks that getting wasted and drunk and they miss the meal with their family and they say things they're embarrassed about later if you think that getting drunk is even religiously motivated or has a religious merit or value lo samusu that is the death of you that's a capital violation but rather pikud hashem isharam is don't get high on substances get high on god instead okay now we move over to the laws of kashus pasha as i said has the ruben estrada we have all the detailed laws of casters birds foul animals fish and so on here parakeet owl of pasuk tess passage go to page 600 page 600. when it comes to fish they need fins and scales when it comes to animals split hooves and chew it's cut when it comes to birds which birds are kosher we are not given simon and we don't have signs but we're given species we're given species that's why there's some controversy surrounding turkey or shechem doesn't eat turkey there's no mesora turkey was a new world bird discovered in america no mesodera and therefore raviac of kaminetsky of shechter and many others don't eat turkey because there is no mesora for it uh birds when it comes to birds we're not given signs but rather we are told species one of the species passage says kind of and the ataleif these are all species of non-kosher forbidden foul non-kosher forbidden birds the chasida khasida is a stork rashi tells us the stork is not a kosher bird others disagree with rashi and say it's a different form of a bird but why is it called a khasida so rashi tells us it's called because most animals when they get food they keep it for themselves the khasidah when she gets food shares it with her friends in the shavasana goddard russia we spoke about community you can find it online here on our youtube channel and i'll give a shameless plug for a moment to subscribe to the youtube channel if you have not then go down and press subscribe and you'll be notified every time we go live and we can learn together so in our showers like oh russia we talked about the slave keeps all the food for themselves we talked about from primo levy and others that in the holocaust and khloe's when they left egypt when you're willing to share what you have with others it's an expression and reflection of truly being free when you are unwilling to share what you have owns you when you're willing to share you own it that's why the seder we begin called anyone who's hungry come and eat we're showing our willingness to share so the khasidah has the very flattering name whose root is khased because she's willing to share which begs the question from the harim i don't understand if the khasidah is willing to share why is she not kosher the ramban nahmanidis tells us that the the birds that are not kosher all have a common trait midas aczarius they're cruel they're predatory birds they're birds of prey so how does that shtim wonders the gera rebel the rim if this bird is not kosher because it's predatory and it practices medisari cruelty how does that stim how does that fit with the fact that it's called the hasidah because it does give aldeka question a great question from the rim so you know the bird does answers but look again at rashi with whom does she do with her friends she doesn't do herself with anyone who's not in her inner circle who's not her friend that's cruel that's cruel the truly kind person that doesn't only do with the people they know and like they're willing to do it with anyone who needs if you only do with people you know and like with your friends in your inner circle are you really doing or are you really serving yourself it's when you're willing to do it outside your circle when you're willing to do it with a stranger that is genuine and true and therefore on the one hand the khasi does called khasid because of the khas that she does with friends on the other hand she remains unkosher why because there's a cruelty in only doing hasad with friends and not a willingness to do with others as well with others as well i so many further ideas that i wanted to share with you skip to park get out past like mem hey turn the page page six oh four six oh sorry six or six we're going right to the end of the parasha fast forward after telling us the laws of kashmir is the intricate detailed laws of kashus the torah tells us and why should you observe it and why should you keep it because i am hashem alaska who takes you out of egypt i am god who elevates you from egypt and you should be holy because i am holy sort of druk wonders a few questions on this pasuk first of all notice that it's in the present god who takes you out not who took you out of egypt but who continues to take you out of egypt number one number two i thought we were doing a piece here under a jerk on this yeah number two you'll notice where did i see this sorry not here in revel but not in revolba normally when we talk about hashem and egypt we describe excuse me we described not corona and vaccinated we describe think about in a serious how we're introduced to hashem who took us out note what it says here says revolver not hamotzi who took us out but who elevates us out of egypt there's a difference and asara said it's the god who took us out of egypt here in the laws of kasras it's the god who elevates us out of the land of egypt and says revolber because when we came out of mitsuram we came out in stages hamutsiya talks about our physical freedom and emancipation is that he took us out in order to be holy and how are we holy one of the ways we're holy is in the way that we eat are we gluttonous are we discerning are we capable of being disciplined do we have diet how do we eat how we eat is how we achieve so allah egypt is a place of decadence and gluttony how do we achieve holiness god is elevating us above egypt and he's having us become holy how through being disciplined and dignified in our eating and in the laws of cassius and this is what a joke says too in the word in the word the his kaddish just like i am holy because i am lord your god so too you should be holy down below the gemara sacrum says even if you do the right thing for the wrong reason you'll come to do it for the right reason the governor sota learns this the shambhalak that the mirror of the 42 carbanos that baloch the king of moad moab brought he merited to have rust descend from him see that these sacrifices were done with the wrong intent balak hated the jews balak rebelled against god he did the right thing for the wrong reason that too brings merit says ravdruk that's the meaning of this passage act and practice with holiness this kadish them it means externally outwardly act holy fake it till you make it act like you're holy the sam kedosham this kadish them the senkadoshan act like you're holy walk like you're holy demand of yourself like you're holy and you will be holy and that's what rasheed says meaning be holy down below doesn't just mean god is holy up above and we're holy down below it means be holy in the lowest level that you can be holy what's the lowest level that you can be holy when you're holy only externally when you're holy enough and faking it till you make it be holy in a way that you're faking till you make it and then you'll be holy for real this kadish kedoshan a beautiful beautiful insight will conclude and the rav points out he says it's interesting to note there's only one passage in the entire torah that mentions prayer only one passage in the whole torah that mentions tephila but there are many chapters that deal with dietary laws why says thereof because it's easier for man to pray than to withdraw from the food that he desires man is ready to serve hashem spiritually but resents any interference with eating habits with the manner in which he gratifies physical or carnal needs you want me to stop by sure once in a while and darwin dominating i can do but don't tell me i can't eat at the buffet at the country club don't tell me i can't eat out the things that i want to eat don't tell me that that heck sure is no good don't tell me that i can't eat the dairy after the meat don't tell me what to do when it comes to my physical or carnal needs modern man writes the ravens willing to worship god and participate in cultic performance and ceremony modern man does not object to singing hymns or visiting the sanctuary never complains about the cost of cultic performance at the same time he resents being told that there are laws which guide him concerning behavior not of the spirit but of the body torah's of the opinion however that it's impossible to hallow and inspire the spirit without disciplining the body so therefore we have to have so many more sukim when it comes to kasras that when it comes to prayer because we are so much more resistant when it comes to cautious when it comes to being told about regulating and being disciplined over our body thank you again to our sponsors for the gay again if you want to sponsor a future class lee brsonline.org and subscribe and you'll be notified in real time join us tomorrow morning as we learn mesilas asharam 8 15 am here on our youtube channel we continue 8 45 tomorrow morning with living with amuna and tomorrow night is yamashoa we're going behind the bema with mrs ruth lichtenstein who is the editor-in-chief of hamodiyya great granddaughter of the guerreba her father actually the hidusha rim who we quoted today her father is the one who compiled hidusha rim alatora that we've been quoting from she's the great granddaughter of the gareba and she's the founder of project witness which of course keeps alive the memory of the holocaust you don't want to miss that special edition of behind the beam tomorrow night at nine o'clock until next time stay happy stay healthy and stay