Parshas Chukas: When Moshe Struck the Rock with the Wrong Stick, Marital Life Was Disrupted

is dedicated by and Kaplan in memory of his dear father on the occasion of his 29th yard site on the first day of Kaidesh. May his soul be an eternal source of light and inspiration and blessing for you and the entire family and all of our people and thank you. class is also dedicated for a complete and speedy recovery for Miriam Basmal who's having surgery today. May you have a complete rule and many long happy, healthy and prosperous and joyous years of serenity and blessings and abundance. Thank you very very much. Today we're going to Oops. Okay. Sorry. [Music] the picture on top of your source sheet. This is a photo of a man known as Da Chav gone. Yeah. a contemporary of the kafit but not the kafkay his name was Rabbi Yoseph Rosen Yoseph Rosen he's called gone because he was born in a little city called Rugach and in Bellarus I believe that is and then he became very famously one of the great sages rabbis of the day the truth is a mind like the rakach comes around I don't know once very very rarely in history they called him the Saratra. He was uh a different type of mind literally a different type of mind. He was the R of Dinsk which today is in Poland and it was in Latvia and he passed away that's a few years before the war 1936 there was Tinus he was born which means 1858 and he passed away 1936 just three years before the second world war so he's known as the raach because he came from raach or the raach gone a genius of uh extreme extraordinary extraordinary proportions. Why do we have his picture here today? Because we're going to learn one story of Parasukas. It's a well-known story. It's one of the most famous stories in the Tanakh. And he gives it an interpretation that is originally his. It's completely innovative. I haven't seen it in any other source. And uh it's uniquely his interpretation. So I wanted to put his picture here since this class is really his teaching. And what we're exploring is the story of Mosha and Iraq. Everybody knows the story. Basically, it's one of the most difficult enigmatic stories in the whole of Kush and the whole of Tanakh because of what happens is so counterintuitive and so seemingly so obscure, so mysterious and so painful and difficult to understand. At last, the great moment has arrived. For 40 years the Jewish people wound together through the desert. The older generation passed on. Even the beloved Miriam was no more. She has also passed away in the 40th year on the 10th of Niss. And now under the leadership of Mishraenu, the younger nation of Israel was finally ready to enter the promised land. And then an incident occur occurs. You don't expect it and it transforms the nation's destiny. The story is that the people run out of water. Miriam has passed away and right after that it says there was no water. People did not have water. They run out of water and they cry to Moshe. Moshe as usually turns to Hashem. Hashem says produce water from a rock. Take a rock and produce water from the rock. Speak to the rock and it will give its water. Mhabenu. This is where the story is. And let's take a look at the first at the first um source in your source sheet. Right? This is the book of numbers chapter 20 verse 7. Hashem speaks to and says take the stick and gather the community. You and your brother speak to the rock before their eyes. of it will give its water. You'll take out for them water from the rock and you will irrigate and quench the thirst of the entire community and their livestock are all their animals. Everybody needs water. And the says Moshe takes the stock stick the staff from before Hashem as he commanded him. He takes it and what does he do? The Tyra says he goes over to the rock and he strikes the rock and he strikes the rock twice and lots and lots of water come out from this rock and everybody drinks. The people have water, the children have water, the men, the women and all of the animals, their livestock also have water. Seems like a beautiful story. It worked. What do they say? Everything is well. That ends well. It ended well. There's water. And then in a very great moment of surprise, Hashem tells Mosha and Aaron, "Since you did not believe in me to sanctify me before the eyes of the Jewish people, you will not go into the holy land." And the story concludes that these are called the maya, the waters of dispute. Mira comes from the word laariv to fight to quarrel. These are the waters of dispute. the waters of quarrel representing the fight that happened among the Jewish people and God and he was sanctified through them and that's the end of the story. It is so enigmatic. How do you know a story is so enigmatic that no two commentators have the same commentary on the story. Everybody has a different a different a different interpretation. Now Barbaranel himself, Donitzkabarbanel was the finance minister of the king of Spain, Ferdinand and the queen Isabella and uh he uh left to exile with his entire nation on tishabove 1492 when Spanish jury was expelled and he wrote a commentary on Kish known as Abarbanel Donitzkabarbanel and he enumerates already in his day so this is the 15th century 11 different interpret pretations of what Misha did wrong. There is a there was a commentary known as Shadal Mav Lutato and he says poor Misha Misha did one sin but suddenly when you read the commentaries you see he did 13 because everybody has a different a different interpretation. So from one sin it became 13. There's a safe I saw once B iron he brings 25 different sins and the truth is if you go through all of the books all of the commentaries over thousands of years you probably have dozens and maybe hundreds different interpretations of how to explain the story on a level of re literal level and a more homological level a mystical level spiritual levels different connected interconnected ideas and perspectives and there's a reason for it is so obscure it is so unclear. It is so ambiguous that it lends itself to so many different interpretations. I mean the most famous is what Rashi says. Rashi says Hashem told him to speak to the rock and he went and he struck the rock. The Rambam says Rabenu got angry. He shouldn't have gotten angry. The Ramban says he said we will take out water from the rock attributing it to him and Aaron and so on and so forth. Banel says this was just a cover up. The reason why didn't go in is because he sent the spies. Aaron didn't go in because he built the golden calf. This was just the smoke, you know. This was just the the cover story. This is the cover story. Everybody has a different interpretation. Today we want to learn another interpretation. This comes from the rakach and the truth is in the rulers which means every interpretation has in it truth. Everyone reflects a certain truth because these stories are really timeless and eternal stories. They're divine blueprints for life. So let's see the rakach story. When I saw it the first time years ago, it caught me by surprise because it was so original. It was, you know, so out of the box. Somebody once told me that his son told him tati I don't want to think out of the box. I want to think as though there's no box. Right? So he's completely extremely original in his way of looking at things. It was like so wow such a different angle and perspective and very very fascinating. So I want to share at least uh a part of it with you. It's a whole deep and very comprehensive explanation but we're going to take out a few nuggets from his explanation. As usual, everything always begins with a nuance. It's always a nuance and not necessarily a nuance, a detail of a extra verse or an extra sentence or an extra word. Sometimes it's about a letter, one letter. So the rakacha makes a contrast between this story and the next story in concerning one little detail. What's the story right after this? The story after this is Aaron's death. Parasukas is the para where we say goodbye to three people Miriam, Aaron and Mosha. So first Miriam passes away. Then there's the crisis with the water. And from here our sages learned that the water for the 40 years came from Miriam. The well of Miriam, Beerish Miriam. So she passed away. There was no water. That's when the story with the rock happens. What's the next story? Aaron passes away. Miriam passed away on the 10th of Nissan. Aaron passed away onesh a few months later. This is all the 40th year, the last year of the Jews and desert. Mosha passed away six months later on the seventh of and one month later on the 10th of the Nissan right before Pes they go into the promised land under Yahushua. Here if you take a look again in the first source you'll see what's the last words. I want you to retain this in your mind. Mosha took the stick from before God as he commanded him as he commanded him. The next story right after that as you could see this is chapter 20. The next one is also chapter 20. Hashem tells take Aaron and Allah his son go to the top of her hahar is a double mountain the mountain of the mountain. And if you go today to Petra, Jordan, you'll see a mountain that has on it a double mountain. There's a mountain and on top of it is a mountain which they attribute to Hayar. In fact, many locals do pilgrimages to a site that they call the grave of Aaron on top of Herar. But it's literally you could see a mountain and on top of it another mountain. You could see pictures as well. My brother-in-law told me was there. Anyway, take the clothes off of Aaron, his his priestly garments, and place them on his son. Aaron will pass away over there on the mountain. And Moshe did as God commanded. They went up to the in front of everybody. And of course, only two people came down, which was Mosha Rabenu and Alazar. And everybody understood that Aaron passed away. Do you see a difference between how the says that Moshe did what God commanded him in the first story and how we did what Hashem commanded him in the second story? Yeah. What? Very good. In the first case, it says in the second story it's it's in the first case Moshe took the staff from before God as he commanded him. Hashem told him take the stick and he did. This is before he struck before anything happened. So he was following the command. So he took the stick from before Hashem as he instructed him. In the second story, it could have said, right? Hashem did as Hashem commanded him, not as he commanded him. Now, you say, what's the difference? It's the same thing. But the Rakacha says, why does the Tyra make that little change from the first story to the second story? And of course, he proves that there was already something that happened in the beginning of the story, which brings us to another question. Hashem says, he doesn't say take a stick. Take the stick. There's a difference in Hebrew. You say or when you say means take a stick, take any stick and and speak to the rock. He doesn't say take a stick. He take says take the stick. In other words, some known stick, some very famous well-known stick, which also creates another question. If he wanted him to speak to the rock and not hit the rock, why did he tell him to take a stick? Right? Rashi says he wanted him to speak to the rock. He told him speak to the rock. For speaking to somebody, you don't need a stick. A stick is needed for spanking the rack. That's another very interesting thing. Take this stick, but I don't want you to use it. Right? So, what is go really going on here? When it also says Moshe takes the stick, it says Moshe took the stick from before God. What does that mean from before God? If Hashem is everywhere, as uncle Moshi tells us, Hashem is there. Hashem is there. Hashem is truly everywhere. So wherever you take the stick from it is right. We says there's no space devoid of him. We say in the morning from so wherever you take the stick from it's before Hashem. If you take it from your house, if you take it from the desert, if you take it from a basement or you take it from somebody else, it's the emphasizes. What does it mean? It was in front of God. What does that look like? It was on. They weren't in harina anymore. It was in heaven. He went up to heaven to get the stick. It's very very strange expression. What does all of this mean? So the raach comes and says that Hashem told him take the stick and the meaning of those words was one meaning. Mosha understood them in a different way. And therefore what he was told is not what he did. Even though he think thought that he did what he was told and that's why it doesn't say it says if it would say it would mean he did what God commanded him. He didn't do what God commanded him. He did what he thought God commanded him to do. So that subtle distinction is emphasized by not saying as he was told. Everybody knows there's a difference and those who are married know there's a difference between what you tell your husband and what your husband thought you told him. Right? Anybody can relate to this? If not, fine. Wonderful. Amazing. Amazing. Give us lessons. And it's also true in all relationships, in all communication. There's what you tell me and there's what I heard you say. And I really heard this. It's not like I didn't hear it. I really heard it. Sometimes people are arguing objectively because objectively really somebody heard something else here. It's obviously in a very subtle subtle way and this is not a story of blame or judgment. It's a story that depicts reality as we will see. Hashem meant one thing what experienced he did what he was commanded in his mind. This is what he was told. And that's why it doesn't say it. What was the difference? There were two famous sticks at this point in Jewish history. One was the stick of Mosa and one was the stick of Aaron. We already know in parishes when Mosha was told to go to Egypt and confront Par. Hashem always tells him take your stick. Mosha had a famous stick mate and this was the stick with which he went to Par. It was the stick with which the many of the Makis the 10 plagues were performed already in Pares. But at this point in the story, there was also another stick in the previous portion paras. There was a whole story with sticks. There was a whole group that disputed Aaron's priesthood dust and a benelis four people who staged the whole revolution. And that's the main theme of paras. And at the end there is still deep deep discontent of why Aaron is the kaying of the high priest. Is it nepotism? Is it simply Mosher Rabenu prioritizing his own brother to give him power and take power for himself? And then comes the story with the sticks. Hashem tells Mosha, "Let every tribe contribute a mata." A stick. Every nasi, every leader brings one stick and a two from Shvet Levy. Shvet Levy also contributes a stick. And all the sticks were brought into where to the Mishkan Hashem in front of God. meaning into the kaideshadashim the holy of holies where the shina was manifest and present in a very powerful and revealed way to the point that nobody was allowed to go in there besides the kayang the high priest once a year which in that generation was iron of course all the sticks were brought in there and what happens in the morningu goes and takes out the sticks and mate iron the staff of iron blossomed even though it was a staff it was a lifeless staff it wasn't anymore the branch of a tree but nonetheless It had the properties as though it was still a living branch of a tree of almond tree. And the says it started to bud. There was a flower there. And you can even see almonds that grew on this staff overnight. And gave everybody back their staff and they all took back their their staff and took it home. and Aaron's staff. Hashem said, "Leave mate Aaron right here in the Mishka Shakadashim as an eternal remembrance that Aaron indeed was chosen with his family to be the Cayenne to be the priests." And indeed this stick remained there. It remained in the holy of holies. It was brought with them entire and it remained there for hundreds and hundreds and hundreds of years close to the first millennium. It was only towards the end of the first BT who knew and realized that there may be doom and there may be destruction. He hid many of the items and one of the items he hid together with the and together with the sincenus Haman the barrel of the man and the shem and Hamishka the anointing oil. This was all things that were ready from the time of Mosha. They put a barrel of man to have a commemoration of the man. They had the anointing oil that Mosherenu himself concocted his potion. They had of course the urumim and these were concealed and the last thing he concealed was mate iron the stick of iron. So that in the second bdish when they came back the holy of holies didn't have that stick anymore. The ram says he put it all was all hidden in the in the hidden pathways under the harabayas. If you ever go down the tunnel tours under the you could see how complex and winding and intricate it is whether it's there. Some have different opinions but the point is the stick of iron was hidden. When Hashem tells take the stick, which stick which stick says instinctively who's the most humble person on earth says of course it's iron stick is the stick of iron the stick the famous stick that iron staff which grew and blossomed almonds of course that's the stick I should take which explains why it says Mosha mil hashem. Where is that stick located? Mosha's stick was probably in his tent or with him or wherever he kept his stick. I don't know where he kept it. Probably not in a Swiss bank account, but wherever he kept his staff, he kept it. It wasn't in the holy of holies. But Aaron's staff was milash. It was in front of God. That's why it says that's not a superfluous expression. That's the story. And that's why it says in his mind this is what he was commanded. The stick the stick must be Aaron's stick not my stick. This is part of the humility of Mishen. As we will see the intent was no take your stick. Your stick is dust stick. Now what's the difference? What's the difference? The difference is what the sticks were made out of. Iron stick was made out of what? Wood. That's why it can grow almonds. Now, of course, it wasn't a natural growth of almonds because it was already detached. But the point is it was a type of branch that came from a tree and that's why it developed all these things. It had budding and flowers. In other words, it was as though it was still connected to the tree which parenthetically parenthetically was we did this once in another class a few years ago. This was a very significant miracle because it wasn't only a question of who was the high priest. If the question was why was he chosen as the high priest? What is the definition of a true leader of a true spiritual leader? And the answer is somebody who can take a lifeless staff and bring it back to life. Somebody who can take a lifeless stick and identify in it the potentiality for rejuvenation, for growth, for prosperity. That's the definition of a true kang of a true leader. It's very easy to look at dead sticks and say, "Oh, they're just dead and lifeless. Just a bunch of entitled spoiled teenagers who are not shy to anything, sleepwalking, half dead." That doesn't make you a That makes you another. How do you know you're dealing with a You look at something where everybody sees only deadness and you see a garden. You look at a lifeless stick or a lifeless soul and you see the potentiality for a garden, for an orchard. Literally, it becomes alive. There's growth. It has to do with how Aaron sees things. That's why he's chosen as the kangal. Where other people see the end, he sees the beginning. Where other people see crisis, the kangle sees opportunity. Where other people see doom, this person says, "No, it's not over till it's over. there is yet a great bright future. So that's a very very significant story. That's the matter that he wants moherenu to take he wants that's the m that moherenu takes because he thinks it's the iron's iron stick. So iron stick is made out of wood. Eights eight. It doesn't say so clearly in kish, but the fact that it grows almonds seems like that's what type of mat it is. That's what type of stick it is. In fact, is correct because it's actually a medish. I found a medish. If you look in your source, the prophet, those who learned chapter 17, Ezekiel says, God says, "I will make a dry tree, a dry log blossom." Clearly, he calls it eight. This is a dried out, emaciated, dead, lifeless log or piece of lumber. Vi will make it blossom. This is iron stick. That's what the is talking about when it says eight yish. Now the question is what was mosha stick made out of sapphire. Sapphire is not wood. What is it? Stone. Yeah, stone. It's a mineral. It's clearly that's what kazal say was made out of sapphire. You could look in the next s in the next source or the one after the next source. shall sirin who sirin is the Aramaic term for sapphire evan safir and the reason it's called sapphire is it shines the word sphira in Hebrew sappir means something that's luminescent it's bright it has a tremendous dazzling glitter and brightness so that is not made of wood it's made out of it's a mineral it's stone it's a stone by the everything was seen through the prism of everything. He just saw every story through the prism of Ala. And he says, and this was a huge issue. Was it a stick made out of wood? Was it a stick made out of stone? Who cares? What's the difference? When Moshe made contact between this stick and this rock, Hashem told him, take the stick. He wanted him to use the stick. He wanted him to use his stick. Instead, he uses Aaron's stick. So, what's the big deal? Who cares? Good sticks, holy sticks. Both of them are great sticks. So let's see the next source. Shilu is tough pane New York kofess's books are all called toughnas paneak. Anybody would know why you remember who was called tnas pane yph. The rakach's name was Yoseph. Yoseph Rosen. So he named his works pane which is the name that parro gave Ysef when he became the prime minister of Egypt. Rashley says toughness pane means the one who reveals the hidden things comes from the word it's hidden like pane is to expose to reveal pane the one who reveals the hidden treasures and that's what yv did reveal the dreams the me the meaning behind the dreams of py as a result of that he saved all of Egypt and the fertile crescent from hunger so when the rakover had to name his own works and he wrote many many works he called them pane revealing the hidden that's what type of person he was so that was his name y so here we have pane now there's a challenge with rak when he spoke razan writes this when he spoke he was brilliant in the sense that everybody could understand even a 5-year-old boy who's sitting in the audience or girl could understand him that's how clear he was his writing is the opposite as cryp cryptic as can get. As skilled as he was in verbal communication, you know, as skilled as he was in verbal communication, he had a deficit in writing. His writing is very, very cryptic, very unclear. Thus, it's always a challenge to decipher what he means. He writes so briefly, so concise, so cryptic, and usually he had no patience to explain what he means. So instead of explaining what he means, he just references the page in Talmud where he's building his idea on and he's relying that you figure it out. So this is really takes an army of scholars and they're still doing that, still deciphering his books today. He passed away in 1936. It's still like a hidden treasure from so many because it's so so cryptic. He was also a very very sharp sharp person. He wasn't very diplomatic in terms of making people trying to make people feel good. Was just not his thing. And you could see the length of his hair. You see the length of his hair. Some people say that he was actually a nuzer. Some say that he actually lived as a nuzer. Um others say that he said that he doesn't want to take a haircut. He has to take off his yamok and then he can't think and he's going to go crazy. He once said the hardest day for him is shabas because he can't write. Usually he writes so there's a way of channeling his ideas and shabas. It's like this everinccreasing spring that is uninhibited and it's very very difficult for him. There was once a person who wrote him a uh letter and the person was somewhat arrogant and uh he you know he tried to feain some expertise and uh instead of answering him he just wrote a 100 references ain look and he gave a 100 references in Talmud and this man went to every rabbi in the world like what is the answer and then somebody figured out it was every time it said in Gmorra the word shaita this was his way this was this this was his way yet he was a very very sharp person but he was he like lived he lived he lived in a in a very very pure like he lived in the world of Allah like ter was everything he saw it as the blueprint of every existence there was a very big uh poet from Israel who became secular bialik and uh he went to visit rakavva and he said from the brain of the rakachev you can carve out 40 einsteins 40 einsteins in any case so he's very cryptic here but I just want to show you his words. I want you to look there. What happens as a result of the story is shalom bias was compromised. What happened here is peace in the home between wives and husbands was compromised. That's why it's called the waters of strife. There was fighting in the home. a whole different interpretation. Waters of strife between who? Between spouses. And this was the consequence. This was the punishment. The intention of God was take the stick of Mosha which was made of sapphire which is a stone. What's the difference? So here here we need to understand something in about wood versus stone. A vessel made of wood a clays is susceptible to tuma. Now it's important to understand what this means. We live today in a time where there's still the concept of purity and impurity as in the monthly cycles etc. But it's completely not like it was during the time of the bas mikdash. At the time of the B mikdash, purity and impurity was part of daily Jewish life and culture for everybody from men, women and children. And not only for sure for kayan had to go into the ba mikdash, but also for everybody. Jewish life revolved around purity and impurity with everything the vessels in the house and the clothes in the house and the beds in the house and the utensils in the house and the food in the house. For example, this week's parish parish is if somebody dies in a home and in ancient times there were no hospitals so people died in their homes. What happens? Everything under the roof is now tame. That's a very serious thing. If it's a okay, but if it's a cayenne who's supposed to go tomorrow to the B mikdash or go next week to the B mikdash, right? Everything under the house becomes t. And there's a process of how to cleanse it. Food and drinks you can't cleanse. But other things you can cleanse. And you're talking about utensils. A lot of utensils. You have all the cutlery. Okay, you didn't have homes like we have here. Everybody had a home. Maybe if you had two bedrooms, you were already were Rothschild. And if you had one bedroom, you were lucky. The Gmorrah says a definition of wealth is if you have a if you have a table and you have a bathroom nearby the house you already won the lottery like today what we call you know basics basic basic basics that even a poverty-stricken person has then it was called wealth. So true people lived differently and talking about amount of cutlery and it wasn't like food you know surplus of food with with beer was much simpler however but still it was an important thing to understand everything became tame and there was a process of t food became tame liquids became tom utensils became t now there was a process you could put them in the mikvah depends what type of impurity it was but if a cayenne is eating truma a cayenne is eating holy food and the vessel is tummy it's a big problem if you want to eat the carbon everything revolved around the laws of tum. So people were very conscious. Now it seems like a very far stretch but the truth is tum is about subtlety. It's an energy. So whenever people are very very sensitive to energy they know the difference between this is pure this is impure. When when in the time of the B just like when Msiah comes when the consciousness of divinity fills viscerally the body of people everything you contact with there's a caution is this tummy is this not tummy so the heightened sensitivity to purity and impurity is a heightened sensitivity to the inner energy just like it's with food some people can eat a bag of potato chips and not notice it other people the moment they eat one potato chip they get nauseous right some people can eat a whole cheesecake without names and with I'm doing my and and they move on. Life moves on. They're smiling. Other people, you eat three pieces of cheesecake. You're in a depression for 3 weeks. You're going to therapy. Something is wrong with me. I'm not in a good mood. I don't know what happened. Nothing happened. You ate too much cheesecake for heaven's sake. Stop. It's not so complicated. Okay, you could give me the money. The bottom line though is it's it depends on sensitivities. Sensitive souls are more sensitive to subtle distortions. Tuma and Tara is a very subtle. It's a subtle thing, but it exists. It's a real real thing. And water is the is the is the great agent of cleansing. The mikvah is the great agent of cleansing as we know. And as a result of that, it's important to understand what utensils are, what utensils are not. There's a law in clay. Anything made of stone, stone is not susceptible to tuma. Even utensils made out of stone are not susceptible to tuma. They cannot. That means even if tuma touches them, a corpse can touch them. There's different sources of tuma, right? A z and a za and a there's a lot of different sources of tuma. Like a sheritt is for example this eighth type of insects that when they die, they can impart tuma. Like a dead weasel or a dead mouse can impart tuma. Right? There's a reason you don't like mice because they might die. But maybe also other reasons. But the this is a source, right? If I touch this dead weasel, I am now. If I'm a cayenne or even a I can't go into the B mikdash. I can't eat a carbon. I have to go to the mikvah and at night I can become t. So these are all that today they're not so relevant. They're still learned but they're not relevant in terms of practical life because we don't operate on that level. and also most people are assumed to have some form of tuma of serious tuma which we don't have a paraduma of cleansing so it's more considered today a status of tuma but however it's important to understand Judaism's approach to this because it's about sensitivity but everything I touch everything I eat everything I interact with the atmosphere of things the ambiance of things they affect us you know HSP highly sensitive people sometimes have a very hard time in the world because they're highly sensitive people. Well, Judaism was designated, it was deced for HSPs because all the laws of Tum and Tyra is about HSP. So, if you are an HSP like many people who come to this class, you don't have to be embarrassed. I'm also if you are an HSP, it's fine because Judaism is very, very sensitive to highly sensitive people because all truth is highly sensitive. Truth is sensitive. When you know deeper levels of truth, it's sensitive. things that may not impact other people. You know, they're like bulls in China shops when you're not a bull in a china shop. You know, China is China. It's not a bull in a China shop. So, clay aim utensils of stone are not makaba. Clays are mab vessels of wood. If you have a wooden bowl, a wooden cup, a wooden plate, huh? Yeah. Matkus, metal vessels are also susceptible to tuma. Right? If you have metal, silver, silver, gold, copper, tin, all these types, lead, all these types of metals are susceptible to tuma. So if somebody, god forbid, dies in a home, anything under the same tent became to. And in order to cleanse all these vessels, they had to sprinkle from the ashes and the water of the red heer and then put it in the the third day, the seventh day, put it in the mikvah, and then it was pure. And if not, I have to know that this is impure. This is an impure vessel. And I my interaction with it has to be in that way. Sometimes the vessel doesn't become so impure. Let's say, forgive me, a dead mouse falls into the bowl. So I know you'll start screaming and get this out. I'm never going to look at it. But okay, it has to be put into the mikvah, a kosher mikvah, and it's cleansed and it's fine. Obviously, you clean it up and you don't tell your wife. Yeah. [Laughter] If you know it's good for you and if you could you throw it out. Okay, that's no to throw it out. What if you can't throw it out? If you want to throw out everything, fine. If you can afford palista. So when it comes to clays is a difference between wooden vessels and stone vessels. Stone vessels are notab wooden vessels areab. This was the big difference between iron stick and moist stick. Iron stick was susceptible to tuma. Mosha stick was not susceptible to tuma. It was made of sapphire. Iron stick was from wood. Hashem told Mosha take take your stick. That's what he meant. Mosha understood take iron stick. What's the difference if it's susceptible to not susceptible from to to tumah? Here we have to learn one more haka and that's going to be your third fourth source in the source sheets. Fourth source in the source sheet it says Mikvos hey you see Mishnayas Mikv chapter five it's your fourth source in the source sheet it's going to sound complicated but it's not complicated in other words I'll explain it so even those who are ADHD and you're already having a hard time. Bear with me. It's going to be fine. A little about a mikvah. And that is there is a big difference between a living wellspring and a mikvah. A living wellspring flows. People go to the mikvah for example. It's a living well. It's mish a living well. It's flowing a whole time. But it literally comes from the earth. That's of course a kosher mikvah. It's the best type of mikvah. It's called living water because it's connected to the source and it's ever flowing and increasing and it doesn't stop. Most mikvah however in ancient times were not that way. They had for example rain. The rain fell into a sistern and now it's just in one spot but it's a kosher mikvah because it's rain water. It's natural water. Today they made the way they make mixed mikvah is every mikvah has another mikvah on the bottom of it or on the side of it which is natural rain water. And then we do what's called hashaka which means they connect the two bodies of water and that's where our mikvah could be so clean and warm and beautiful. It's top water but it connects to the natural source of water known as meim rain water. The difference however between a wellspring and a regular mikvah is a wellspring could be zoh and it could flow. A mikvah that's in a sistern has to be gathered not flowing not zoh it has to be in one place. What happens now if there's a breach in the mikvah. So now the water is flowing. The water is flowing. A person goes to the mikvah, right? There's a breach. So now the water is leaking out. It's not contained by the walls and the ground. So it's leaking out. So the water is flowing. So now you have a problem. Somebody needs to use the mikvah. So that's what the Mishna discusses. Let's see. I'm going to translate. You have a dripping source, but it was made into a flowing source. Which means a mikvah was breached and the water is now flowing. It's not in one. It's not gathered. It's not gathered in one place. What do you do? So he says, "So then you could put even a stick even a reed." Even a person who are impure, you could put them there to stop the leak. And and whoever needs could go down and immerse into this mikvah of gathered water because they stopped the leak artificially through a person who was there or a stick or a reed. says, "No way." Anything which can be rendered impure, you cannot use it to stop the flow. And therefore, if you take the stick or you take the reed or you take this person, they cannot you have what you want to use to stop the flow is something that is not susceptible to receive impurity. And our sages say that this is learned out very very interestingly. The pusk that speaks about mikvah is in parmini and it says that a wellspring or a sistern of natural water should make will make somebody pure but the expression used there is so our sages tell us in page 25 that the creation of a mikvah has to be something that's pure. In other words, something that's not susceptible to receive tummah. Everything that creates the mikvah must be something that's not susceptible to tuma. And here the tum the mikvah is flowing and you want to stop the flow. And what are you using? You're using a stick or a re which is susceptible to receive tuma. Rabi says it's not good. And that's the oh now let's come back to our story. What did they use for a mikvah in the desert? They weren't. Yeah. There were no beautiful mikvah that the holy women of my or of other communities built in the desert. There wasn't even an ocean there. What did they use as a mikvah? 40 years they're in the desert. The answer of course is they had Miriam. They had the well of Miriam. But that was a rock. That was a rock. The answer to that is how did millions of Jews use one rock to have water but this was a source of water and this water could be channeled. This water could be channeled and people can bring water to their tents. People can fill up sistns with this water. They can fill up pits. They can fill up fill up caves. They can fill up what's called a bur from this water which was a living wellspring by Miriam that traveled with them. This is what they had as a mikvah in the desert. So that all the laws of Mikvah were kept and maintained for the 40 years in the desert. Now Miriam passes away. There's no water. They come crying to Mosha. There's no water. There's no water to drink. But there's also no water for a mikvah. So Hashem says to Mosher Rabenu, "Take the staff." Whose staff? Your staff. Iron staff. Mosha staff which is made out of stone. Sapphire. And from this staff you're going to make water. You're going to get water and then the water would not be mabel. There would be a kosher mikvah. What did Mosha do? He understood that he should take whose staff? Iron staff. Iron staff was made out of wood. It's tum. So what's making the mikvah? It's not only stopping the flow. What's creating the mikvah? Because this staff made the mikvah. It created the water. What was it? Something that's So what happens? Everybody could drink. It's no problem. But one mitzvah was missing. What couldn't they do? Mikvah. The water was good. It was great water. Drink, drink, drink, drink, drink. They had a water fast. The animals drank. Everybody drank. But no woman could go to the mikvah. There was no mikvah. So that created me. So created problems. Huh? He was the one who created. That's true. But it was iron stick. But now was in the holy of holies. So now that now was in the holy of holies and it's important to understand this is not about blaming moherenu obviously this was part of God's plan you could see it right away right but it's depicting how things came out how things manifested there was a crisis in Jewish homes there was a crisis inas but he told and mo and mosha struck the rock right he struck the rock and that's how the water came out so So the water was created through which staff stick through the stick of iron. That's why it says he took the mat hashem from before the kadesh. So as a result of this what happens here is what's affected is the marriages the marriages were affected that period because there was no mikvah. Yes. He wasn't even being talked about. He was told to speak to them. How did the water come out? No. No. But what did he do? It says he struck the the stone twice and a lot of water came out. So all this mikvah water was not a kosher mikvah. supposed to speak to it. Don't bother taking your mouth. But Hashem said, so Hashem told him take the staff. So obviously he felt that the st that the stick somehow is a very very important is playing a very very important role here. That's what he felt. In fact, we already have a story with a stick and water in paras. Then too, they went for three days and there was no water. It was bitter. So, he threw in a wood. But before that, they came to a place and there was no water. And what happens? What does Hashem tell Mosha? Take the stick strike the now is before there was iron stick. There couldn't be a mistake then. Then it was his stick. There was only one stick then in Parish. There was no iron stick yet. The whole story with Kayak didn't happen. This is before Matra. This is Barak. So it doesn't affect Mikvah at all. Here there were already two sticks to choose from and he chose Aaron stick instead of his stick. Now take a look further. Now go to Shalu. We did the first two lines that the shalom bias was nullified. Right? The second line you see this is your fifth one, two, three, four, five. The sixth source. It doesn't say how Hashem commanded him. It says how he commanded him. Meaning it's how Mosha understood what Hashem meant. That's why he doesn't say why couldn't God give a simple lang why couldn't he use different language just say take your stick the prophecy of sees reality as is no interpretation every other prophecy is filtered the prophecy of Mosha is not filtered he sees as is and since the divine revelation was that's how it came to other prophets saw what's known through they didn't see things as transparent it came through filters and commentary so they can adopt it and embrace it raenu's prophecy was the pure pure pure divine unadulterated energy so it couldn't be manipulated so to speak so he says since this was the mitsas this is exactly what he heard and this is where his interpretation was on his on on Aaron's stick rather than his stick and then he add [Music] and because of the humility of he felt that iron stick must be far greater that's of course the stick not mine this reminds us of another person's humility In trackate giten, page 56 by the name of Benfkilas. If anybody remembers the story, that's the story of Kamsa Baramsa. In trackate Giten Kamsa got into a war with the sages and he went to Rome and he said they rebelled against you. And the Caesar said prove it. He says give me a calf and I'll bring it to the B mikdash and they won't offer it. And he blemished it. And the sages said we have to offer it. It's too dangerous. And said no, we can't. people are going to think that you're allowed to offer blemished animals. They said, "Okay, so then we have to kill him. He's a muster. We have to kill him." And he said, "No, people will think that if you blemish an animal, you get killed." And what happened prevailed and they didn't offer it and they didn't kill him. And he went back and said there was rebellion said it was the humility, the piety of that caused the he was so perfect. He was so idealistic. He was so holy ultimately it caused destruction. So in a fascinating way says it was this humility of Mosher Rabenu at this moment to choose Aaron stick instead of histic that brought this whole story down that brought this whole story here and as a result of that there was no mikvah and that was the main that created a lot of tension in the home. Just an interesting story generally when we speak about wells a number of years ago I took a group to Ukraine and to Ukraine we went a few we went twice so we went to a city called Meabush in the Ukraine where the Balshtov lived and where the BMPv is buried and they have a shul it's a replica the original schul was destroyed by the Nazis but there's pictures of the shul from the early 1900s before the war and they rebuilt it exactly the same way And over here there's the BMT of Schul that's similar but that was Mamisha replica which street Martha Martha okay and uh it's a very very fascinating place I don't think there's any Jews live actually live in Majour when I was there a number of years ago they said there was one Jew but I think that was it and but people visit a lot so uh we were there it was winter it was cold and I met over there a man named Rabbi Gabay. Gabby is somebody who restored a lot of graves in Eastern Europe. And we come to a place. We're walking around the major. I don't know. I had like 60 or 70 people. I was leading the group. And uh we go a little bit to the outskirts of the city. And I see a well, a beautiful well that's flowing. And there's a bunch of non-Jews, a bunch of non-Jews that were coming there to the water. And they had a fascinating name for the well. They called it Rabino. Rabino is the Ukrainian word for the Reb's spring. Rabino is the Rebein is the spring. The Reb spring. So I asked why is and I see that they're filling up water. And I asked them through an interpreter, what are they doing? And they said everybody comes here. You come here to this well especially if somebody is sick. So I what happened? What happened there? So Rabbi Gab told me that there's a story there's a tradition a very very fascinating tradition. Now we know this story from the Yakab Rabbi Yakab I think writes it but he claimed that this is the well the BMP was once walking in the outskirts of Majush and sunset was coming. It was time for Mina before you don there's a mitzvah to wash your hands you should be clean to appear like going into the B mikdash and there was no water they couldn't find any water. Okay. So if there's no water, there's no water, right? Says that the BMP starts talking to God and he says, "You know that if I cannot wash my hands before, my life is not worth living. my life is not worth living if I can't wash my hands before says a few seconds later he sees a little water emerging and uh and he washes his hands for so Rabbi Gab tells me that the non-Jews till today come to that space they say this is where it is and that's why they drink and whenever somebody is sick they bring water from it now he that year built a mikvah from this well meaning he had the well go into a mikvah and talk about cold. Aral's mikvah, which they call us cold, is boiling hot relative to that mikvah. I'm not going to get into details, but I went into that mikvah and omg was that an experience of a lifetime. I couldn't stay for more than a second. It was as it was so cold. An ice plunge is considered a hot jacuzzi. You know those ice plunge? Anybody know those ice plunges? They're gushmak. I mean, if you if if it calms down the nervous system, but it's intense. But the ice plunges are boiling hot relative to that mikvah. Trust me, I did both. So this was it was fascinating. This was the Mayan. So now we go back to the desert. This was the issue. You had this stone that produced water. The question is, is the water drinkable only or is the water also kosher for mikvah? And this is where the issue happened. Now comes the bigger question. Okay, granted obviously Mosha didn't have an intention to do this. He didn't want it to be strife in the home. It's not what he wanted. But this is how the story plays itself out. What does it represent? What does it mean? Why did this happen through and what's the connection of him not going into? But before we go here, what do we learn from here? We learn from here the power and the importance and the vitality of mikvah and of shalom. When God tells you you didn't sanctify my name where does that happen now we can understand because the gar says when a man and a woman have when they merit when they're means merit but also when they're refined and there's peace in the is there. So kazal say why because ish is and ish is and together is yud and hey which is hashem's name yud and hey if there was no sha bay here so there was a split in whose name in hashem's name my name is not sanctified yud now the fact that for that period of time the relationship the connection between wives and husbands was compromised hashem tells hey miva this is the miva that was caused This subtle or this contention that was created between husbands and wives. This is really the story of Maya. It also explains something else. When Aaron passes away, who weeps for him? It says the whole house, the whole family. When passed away, it says so Rashi says Aaron used to make peace between husbands and wives. So when he passed away, everybody was grieving. says with this we understand it in a much deeper way that when he hit that rack with iron stick it actually affected the connection of family life to some degree and therefore Israel how does this connect to Mosha how does this connect to Mosha's humility why is he not going into there was a Jew I knew he passed away a number of years ago his name was Rabbi Kayim Hakayan Gutnik he was the head of the vad abund of a Melbourne, Australia. Was she was one of the great rabbis in Australia after the war. He learned in Tels in Europe um famous Gutnik family and he then moved to Melbourne Gutnik and he once shared an incredible incredible story. Mish an incredible story. He would visit America once a year and then a trip from Australia even today is not easy but then it was also certainly not easy. He would come to America once a year and he shared that once he would come in the winter time I think February time he once went into the labb and the rebba asked him this is in the 50s or the 60s what's the matz of mikvah in Melbourne what's going on with the mitzvah of mikvah in Melbourne family purity and all that so he says the isartic which means the crowd is not ready for this yet somehow Now they're not ready for it. So he says, "Why do you think so? If you educate them, they'll be ready." He says, "It's just not something that the women keep and the men, they're not into it over there. Most most not. There's a group, but it's not it's not popular." He says, "God blessed you with," he was a very amazing communicator. "God blessed you. Why don't you and your wife arrange a series of classes? Make a series of classes. Invite all the women. Let your wife and you teach in an inspiring way and you'll create a new awareness of the mitzvah of mikvah and it affects generations of children etc etc. So he says he doesn't think it's going to be successful. It's just it's not going to stick. So he says if you don't try you can't know you try and let God do the rest. Okay. So out of respect to he uh begrudgingly consented. He just didn't feel it's going to take off and he went back he invested. He and his wife they made a series. They made flyers. They prepared. They made nice evening. They made like a series of a few weeks you know to give to initiate to speak about it different details. The night comes and who shows up? One woman. Now, anybody who ever speaks or makes events knows the only thing that's worse than nobody showing up to an event is one person showing up. If nobody shows up to an event, you could say Trump was here, Netanyahu was here, anybody was here, right? Or you you missed the whole world was here. 3,000 people came. But if one person comes is bishop, right? What do you do? What do you do? Huh? Yeah. And you can't say, "Sorry, yeah, you're not hush enough." Yeah, bring another 30 people. I'll start. Doesn't work that way. What are you going to do? So, he gave the class. Next week, the same woman shows up one woman. They call it in America, they call it a colossal disaster and flop from any rational perspective. Okay, you bite the bullet, life moves on, right? A year later, he's back in America. He goes to visit the Rebba. The Reb asks him in the middle of the conversation, "Did you ever uh do that thing with the mikvah with your wife? And how was it?" So push to almost to protect the Reb's dignity. He didn't want to say, you know, I was right. It was a flop. It really didn't work out. Like, you should have trusted me on that. I'm being a little dramatic, but you get the point. He didn't want to he didn't want to disappoint the rebel like that and say it was a disaster. So you know he didn't say anything you know he skirt squirt he squirt ski squ ski squ ski squ ski squ ski squ ski squ ski squ ski squ ski squ ski squirted the conversation moved on but the rebba was like uh insisting he says did it happen no brader so he says yeah no viz gven how was it he says it was a colossal disaster it was so embarrassed what happened he says one woman came one woman came one week another so what do you do we talked but and rabbi gutnick says the Reb got very very serious and he looked at him and I'll say it in Yiddish and I'll translate. He said I want to ask you something. How many mothers did Rabenu have? Did he have more than one mother? Why are you minimizing the fact that one woman came who knows if the child that's born is not a mishabenu and would tell the story he said he realized a whole different perspective you know he was looking at it from a you know there's news a lot of people commotion he saw it from a different perspective he saw how manag looks at something why had one mother have 300 mothers Nobody has 300 mothers. Everybody has one mother. I don't have to talk about that to this group. It was a perspective. And the point here is every child really is a moheno. Every child has Mosha inside of them. You don't know who one mother is. So the fact that you taught a class to one mother or your wife taught a class to one mother is incredibly powerful. Here we're learning how this is not only powerful but the effects of it that when this mitzvah was compromised this mitzvah was missing the consequence of it for an entire generation and forenu and iron themselves since I already told you a story about and this Sunday was his yard I'll tell you another story which is connected because my brother Rabbi Sim Jacobson got an email on Sunday, this Sunday, two days ago, which was the Reb's 31st yards at Gimmel Thomas. And uh a person writes to them this email. [Music] I'm going to read it to you because uh it was just wow. Like sometimes you see things. Let me uh let me take a look. Ataza, dear Rabbi Jacobson, this is the email he received. Dear Rabbi Jacobson, I'm a musician who lives in upstate New York. I usually play secular music. Rock music. Rock music. Last Thursday, I was doing a performance in a bar in Pikipsy. Thursday, a bar in Pikipsy. Now, you know, the Iran war began Friday morning, 3:00 a.m. Iranian time, which by us was earlier, obviously, 7 hours earlier or 8 hours earlier. So, by us, it was Thursday night, the we spoke last week, the 17th of 75785, June 13, 2025. Last Thursday night, I'm doing a performance in a bar in Pikipsy, Pikipsy, New York. Israel starts attacking and destroying Iran's nuclear facilities and weapons. Nobody in the bar look Jewish, completely gentile crowd in Pikipsy. But during the performance, I'm a Jew. So I announce what is happening right now in Iran. And I ask that everybody should pray to God for peace in their own way. And everybody should make a commitment to do an act of kindness to help make this world a better place. And then I played the song Shalom. Shalom. And I explained the meaning to everybody what these words mean. Shalom. May there be peace onto you. The next night, Friday night, Shabas, I go to sleep. In my sleep, I have a strange dream. In the dream, a man named Rabbi Label Groner, whom I knew, he was the Labava's personal secretary. He calls me in my dream and he says, "The lababa asked me to thank you." Why, I say, "Because what you said in the bar Thursday night inspired one Jewish woman who was there to light Shabas candles." And you should know that her lighting Shabas candles in Pikipsy helped bring divine blessings into the world. It helped Israel. It helped protect the Jewish people in the Holy Land. and it helped the Israeli air force succeed. So the Reb wanted to thank you. I woke up Shabus morning and I thought a pleasant dream, a nice dream, but obviously nonsense. Why? First of all, there were no Jews in the bar. And second of all, I'm not such a prominent person to get a dream and a message from the labb because I asked people to make a get resolution in a bar. I'm not such a person. It's obviously nonsense. He says, "Today, Sunday morning, he's writing to my brother. Sunday morning, I get an email from a woman in Pikipsy. She looked me up on social media and she said, I was at your concert Thursday night. I was inspired by what you said and I decided to light a Shabas candle that Friday, the next day in honor of Israel. And you should know it's the first time I lit Shabbaz candles since my bat mitzvah 50 years ago. Sometimes when the tapestry is removed, we see things through the veils, through curtains. When the veil is removed and you see the coherence of things, you see the interconnectedness which we don't know. We don't see through the veil. I'm living my life. You're living your life. We don't have that bigger picture, that interconnected spiritual unified picture of Hashem. But that's really how the world works in a very very intricate way. The whole world is one goof. It's one organism that's really Hashem's goof. It's like the manifestation of Hashem. And we're all just like branches of the tree. We're all branches of the goof. So I look I am I you're you and we seem disjointed even if we have some connection but really there's complete oneness in the world. So it's not a question that when I strengthen one part of my body my entire organism gets strengthened. So a woman in pikipsy lighting shabas candles what in the world does that have to do with the air force flying over the skies of Iran? But if the world is one and it's one goof of course it has to do of course it's connected. So here we see one woman to use a mikvah in Melbourne, Australia and one woman lighting Shabas candles in Pikipsy, New York and somebody who's feels the soul of the Jewish people is sensitive to both in such a powerful powerful way. We now come to the last step of this class and this is a teaching of the and here we see how the the literal layer and the spiritual layer are interconnected. Everybody says Moshe didn't go into because he hit the rock. He didn't do what Hashem says, but it's really much deeper and that's what we're going to learn here. Moshe did not go into because there was something about Rabenu that didn't belong in there was something in that couldn't accept until Mashiah comes. Now let's see here the last few sources says the Moshe was not punished. Was not a bad boy. Was the greatest man. The story of the rock was just proof that the new generation could not be led by Mosha. They did not have those qualities to be led. Because prophecy say was in translucent translucent all it's like through a glass that's not translucent raenu's nva is so pure it's so clear that the genera this generation could not follow that frequency they needed a new leader and here we have to understand there's a difference between a teacher and a leader mosha is called mosher rabain U the teachings of Mosher Rabenu are timeless. Till today we learn Misha Rabenu's teachings every day. Whatever a student learns is from Misha. That's teaching. Leadership is always connected to the people. You can have a leader in one generation who is incredible but that leader doesn't connect to the frequency of another generation because it's about relating to the heartbeat of that generation. So this says the story of Iraq wasn't a punishment. It was a demonstration that the new young generation going into belong to Yahua's leadership, not to leadership. That's step one. Step two has a called and he says he connected represents femininity. the woman of valor. The awe of God says represents the moon. If you remember a few weeks ago, we had a class about the sun and the moon and it has to do with the cycles of kesh and why women were given the holiday of khesh because they didn't make the kagel. So we have the difference with the sun and the moon. The sun represents a stable source of light. The moon waxes and waines. Two weeks, the moon is waxing. Two weeks, the moon is waning. Then the moon disappears. And then the moon reemerges again. It's a completely different experience than the experience of the sun. Generally in Cababala, the sun represents masculinity. The moon represents femininity. Femininity is the ability to be completely connected to the rhythm of life. It is life. That's why women are potter for mitzvah shah mitzvah that are connected to time because they are time incarnate. They don't need to sanctify the time. They are time. Time is a rhythm that exists in the very very biology in the very heartbeat of femininity says is known as the moon. Sara what was the difference of mo and the garra says ambassador the face of mosha is the face of the sun. The face of is the face of the moon. Yeshua is the moon. He can go is the face of the sun. He doesn't go in which is the moon. The fact that he doesn't go in is actually a praise for that reason says it's not a denigration of is the moon. He can go into which represents the moon is the sun. He cannot go into which is the moon and he finishes because you know what would happen if the sun would come out when the moon is shining. What would happen? What happens in middle of the day? Do you do you ever see the moon? You could see sometimes the moon, right? But it's not shining. Why not? Because the entire light of the moon is a reflection of the sun. So when the sun is shining, you don't see the moon. You don't see the stars. When the sun sets, you can appreciate and see the moon. Says pretty intense words. Mosher Rabenu is the face of the sun. Israel is the face of the moon. If Mosher Rabenu would go into the face of Mosha would embarrass and eclipse the face of Israel. The sun will not come up when the moon is shining because it will completely eclipse the face of the moon. The face of the moon can only shine when the sun is not here and because of that he cannot go into the moon. Only when the moon is going to be like the sun then his entire generation will come. So this is what this is saying that Mosha's leadership is a level of the sun. It's a different level of light and his generation cannot follow that frequency and that's what this story proves and that's why stays out of to take it one step further let's see our last source which is of one of the greatidic masters of Lublin passed away he was rebublin and student of the ishbbitzer and he was one of the great sages of Poland he passed away in 1900 in ll He's known as he has a book called Laya. Those are the droplets of water that come make our hair wet at night. Let's see his words. I'll read and translate. It's very very deep words. Try to tune in because this brings it all together. Let's understand the sin of the river. Hashem says, "You didn't believe me to sanctify me." And he was sanctified through this water. What does this mean? Hashem is your shadow. What does it mean? Hashem is your shadow. A shadow follows you, right? You lift up your arm. You ever watch your shadow? You lift up your arm and your shadow goes up. You take a right foot forward and the shadow moves. What does it mean? Hashem, Hashem responds to you. Hashem is your shadow. My shadow follows me. God follows your movements. My movements. The kaduca of a person sanctifies Hashem. He's the shadow. So my kadusha your holiness impact so to speak Hashem himself. He's sanctified through kadusha of the person. Water represents pleasure craving. In all of Cababala, water represents the orgasmic flow of pleasure. That's what mayam is. We all know when you come to a beautiful body of water, there's a sensation of pleasure, right? People love going to the ocean. They love going to the lake. Why is it? There's something that may water wakes up in us. I'm not talking about a leak in the ceiling of your dining room. I know that doesn't create so much tai and pleasure but the flow of water even a well even a pond a lake certainly a beach an ocean there's something very very uh sensual and uh pleasure igniting it creates a delight a tug in a person and that's why water produces everything that grows all the pleasurable delicacies that grow all god's cotton candy like grapes and figs and dates and watermelon this is God's cotton candy are much healthier than cotton candy and ruggal. It's all through Mayim. May represents Ty. It represents the light pleasure and it's the flow. Whenever there's a deep deep intimate desire, there's a flow of masculine water, feminine water, but that's what is removed from all cravings of this world. He tells Hashem where do I have meat to give everybody can give the people bread from heaven not meat from the earth why it's not that he didn't believe is heavenly he doesn't live in that experience he can give people bread from heaven which has divine nutrients they didn't have to go to the bathroom for 40 years when they ate the man there was no soilus in it there was nothing off in it entire your mana could be absorbed because it was the that they used to make on man was it says that's the blessing they made on the it's bread from heaven that comes from he leads them through a desert which is dry there's nothing there he takes water from a stone which is completely dry because moherenu is a flow of energy that is transcendent. It's supernatural. It's heavenly. You can't live in a desert. You can't drink water in a desert. You can't survive in a desert. That's where Mosa leads the people cuz he represents a reality that is transcendent. Heaven exists on earth. They're surrounded by clouds of glory and they're living literally. It's a paradise on earth. He brings down heaven to earth. It's like an Moshen himself is on a mountain. He doesn't eat for 40 days. So this is Mosha's paradigm. This is Mosha's frequency. He lives like the soul before the body comes into the body. It's completely divine bliss. Complete divine spiritual bliss that is beyond any physical corporal manifestation. The bread that you eat is bread from heaven. It's not bread from earth. In fact, and again in parenthesis, we're not going to get into it, but we once spoke about what was the whole mistake of the spies. The balatanya says it weren't just they weren't just rishim rael rousers. They were actually pretty normal. They told the Jews, "You got to be crazy to go into the land." Here you get mana from heaven. You have clouds of glory. You got no shock crisis. You got no tuition crisis. You don't need therapy. You have everything. You have moa. You have Aaron. The sun is shining. You're going to go into the land. You have to farm. You have to build an army. You need to build a government. Jewish politics. There's nothing as insane as Jewish politics. Stay away. The Maglam were not so mishuga. They weren't so mishuga. Go to Israel. You'll see they got a point. Walk into the Knesset. Natan Sharonsky once said, I mean it's a sad joke, but he said, "What's the, you know, Sharons? What's between me and the other Israeli politicians? I went to prison before I went to the Knesset. I went to prison in Russia." The Maglam said, "You don't need this. Stay here. Once you go into that land, it eats you up. It swallows you up. Musha is the face of the sun. Why should you go to the moon when you have the sun? So Misha lived in a different Now the mira sinned because it's not what God wants. He wanted them to go into but this was their idealistic idea. It wasn't stam a bunch of rabble rousers. So now let's go to he says speak to the rock and let it give its water. He should have said no it's water. Even the dry rock has water. He doesn't say it should give water its water. Who created? Who created desire? It's not a mistake. Ty is not bad. Pleasure is not evil. Bliss is not negative. God created the water is you have to be careful not to crave that which doesn't belong to you. That which is not yours. You want to crave your true life source, your true life energy. That's what you want to be careful. There's no creature in the world that doesn't have a ta to that which belongs to it. Every creature in the world, every tree craves its nutrients, the water that its roots need. Every plant, every insect, every reptile, fish, bird, mammal, everyone has their ta looking to facilitate the energy that God provided for them in the world. I cannot look for your energy, then I'm misplacing it. That's what addiction is. Addiction is you're looking for something, but you're looking for it in the wrong places. And that's why it will never satisfy you. Whenever I'm searching for your life, for your money, for your marriage, for your success, it's a joke. Because it's like, I decide I'm a fish. You could decide you're a fish and go under the water. Good luck. We'll call out salah. I could decide I'm a bird and fly off the tree. Good luck. We'll call. You have to know who you are. Yeah. But you're your real craving. Every stone has its water. The water that belongs to it. It's I want you to speak to the rock for the sake of God. And then every rack will give its water. Every Jew will find his or her water, his or her ta to serve God through it. This is the moment to sanctify the cravings, the pleasure, the bliss of all the of course everybody has a ta. But you know what people's real ty is? If you go deep down enough, you'll see that these the true of every Jew is Hashem. Yeah. I say, "I want this. I want this." Those are distractions. Go deeper, deeper, deeper, deeper. Go to the core of your search and you'll see what you're really looking for is you're looking for attachment. You're looking for attachment with a source of energy. I don't know about that. I may not feel I'm capable of that. So, I find this to latch on and this to latch on and this to latch on. That's why anybody who searches and longs for for for for meaning and purpose and everybody does. You always have to know are you pursuing things that are going to really bring you closer to your destination or further from your destination. If I'm feeling anxiety and I start searching for food, it's not the food that I'm looking for. I'm looking for attachment. I need something to really assuage me, to really calm me down, to really make me feel valuable. There's only one source that can do that. It's called God, Hashem, your soul. But if I don't have a relationship with it, then I look I look for things. So I look for this relationship. Now I need attention from this person. Now I need validation from this class. Now I need a standing ovation from this audience. It's fine. You don't need them. It's fine. Now I need this. I need this. I need this. This one is flirting with this one cuz they need validation. This one is on the phone. This one everyone is s searching searching. He says if you want to know what your real ty is, you have one tya. The truth of your tya is Hashem, you miss God. The soul is one with God. The body is one with God. We come down. It's a concealed world. We miss it. We don't know that we miss it. So, we search and we think if I'm going to get powerful enough, if I'll have enough attention, if I'll have this, if I'll have that, if I'll have that, if I'll have that, I'll be a happy person. This was the moment when he says, "Speak to the rock in my name. Let it give its water. Let everybody find their own unique ta. What makes them take their own blissful experience as manifestations of Hashem? Comes and he strikes the rock. What's Mosha? Mosha is completely liberated from Tyra. He's from heaven. So Mosha strikes the rock and he basically is telling the body don't surrender to any tyra. Tyus he wants to distance the Jewish people from Tyus even for appearance even an external thing it's true that deep down under every ty you're really searching for God but even at the surface he wants to distance them from any other craving and this compromises the sanctity of God which is dependent on the sanctity of the Jewish people if the Jewish people don't know their own holiness God is your shadow. It compromises Hashem holiness's passing. Because of this moment, God becomes sanctified through this passing. How? Because this pass moment reveals the holiness in the water in the ty of the Jewish people. The because of that they were punished. God. So God's holiness could be really revealed because the real holiness of Hashem comes out through the holiness of the Jewish people when they understand that truly the depth of all their ty is looking for the divine. What are we learning here? We're learning here that Musher Rabenu who also separated from his wife lived in heaven. He lived in a completely completely different state. He's the face of the sun. The face of the sun never gets dark. It's shining. It's shining 24/7. He lives in a place of complete infinite oneness. So he says, "May I baser where do I have meat? This is not my frequency. I don't relate to it." And this is where he wants to elevate the Jewish people to his whole generation. Fascinatingly, all their struggles in the desert was a struggle of how can we land on earth? It was so difficult for them. The fusion between heaven and earth was so difficult for them. This is because of their greatness. This was a generation of Mosher Rabenu. And at this moment, Mosher Rabenu really embodied this very powerful kaduca that he had that was completely heavenly. And therefore his humility told him to take Aaron's rock which of course affects the mikvah which affects the may the ty the relationship which for Mosher Rabenu who is so high and so holy and so sanctified he's completely transcendent. He's in that world of absolute divine bliss 247 that is raenu's level the hashay that is the of and we know when it comes to the k when the women brought the mirrors what happened if you remember the women brought the mirrors that they used to decorate themselves in Egyptenu said no so rashi says this is not supposed for the mishk everybody to walk in and see these women's mirrors that were used it's it's not it's not for the mishka What does Hashem say? This is more beloved than anything else because this is how they created the new generation in Egypt. It's not flaw. Moshe was so above. He was so transcendent. He was completely divorced of any ty of the goof. So even now he wants to take the stick and strike the rock that any physical level of tya should be gone. You're higher than this. And that's what marriage really represents. Marriage is where people come together and people connect to each other in a very very very deep way tuning in to the needs and to the pleasure of the other person. And that's what the institution of mikvah is and that's what may represents. So you could look at it as a downgrade of spirituality. That's what the maraglum said. The truth is no. God says that's the ultimate kadusha. My ultimate kaduca is kadusha is to understand that I could live in this world with my body with my animal consciousness and everything is an instrument for oneness everything is an instrument for hashem of course people can deviate of course people can make mistakes we know that and that's why was bothered by it he didn't even want at the surface there should be that mistake says but the kadusha the ultimate kusha of hashem is the embodiment in this world to be able to go interl which is the face of the moonshenu doesn't want to embarrass he's the face of the sun the moon and the sun come together the sun is reflected in the moon the moon reflects the sun and therefore wants to hit the rock he hits the real idea here is that the may the water itself is holy the ty itself is holy this is a person's avoid to be able to with compassion go deeper into myself and see that the craving that I'm experiencing deep down. I'm looking for godliness. I'm looking for true attachment. I'm looking for holiness on earth in the earth with my body with my water. And God's holiness himself is dependent on this. This story itself brings out the ultimate potentiality for sublimation, for elevation, for transformation. Yes, of course there's moments that I have cravings and I have to say, you know, you're getting distracted now and this is really not going to do do it for you. But what is that coming from? It's not coming from self shame. It's actually coming from disentangling and knowing that this is just a coping mechanism that I'm looking to distract myself like people do with different cravings and temptations and fears and anxiety and I'm overwhelmed and I want to numb and I want to freeze. All the good things we talk about. You could calm it down and say, "Now we'll go a little deeper and we'll see what we're really looking for." When the light of the moon and the light of the sun come together, then the true sublimation happens, the true unity happens. Then of course, Mosha and his entire generation could come into because then the moon will not be eclipsed by the sun. The moon and the sun become completely one and unified. Have a beautiful week. Now take your sword teeth. Put them on the ground.