Parshas Va'eira: Unlocking The Mystery of the Most Oft Repeated Pasuk in the Torah

progress okay good afternoon everyone sh to the MonDay National Shear welcome everyone we have a very exciting uh Shear for today we also have very exciting news um firstly want to apprise everyone please mark down your calendars we're having our first ever March 3rd to March 5th that's taking place in Miami um please join us for learning for shm uh to time to spend together it'll be a very interesting exciting program March 3rd to March 5th at the end of February March uh February 17th to the 22nd I believe you could look on our site we're planning a trip to in the the footsteps of the to Italy to learno to Piza to anona um to the of many many theel Riano ra zako the Mahar Mahar rad valali and many many others if you'd like to join us you could look on our site for more information if anybody wants in upcoming the next for in the que is ones and as well as English saer for art scroll on we have an amazing topic uh this afternoon a very exciting subject a PK that perhaps we may Overlook but it's the most of repeated in the entire T and that is the P of and God spoke to mha saying this is the most of repeated in the it appears total 70 times and there are a number of things we need to focus on number one why does the p change from debor andar it starts off with dbor and it concludes with let us say and a of or and why the repetition just say God spoke to M what does lar mean and probably many are thinking and this is how the radak interprets it the radak is found in the he says the word lar means to relay to convey God spoke to M lar that M should say it over to the Jewish people so the word lar is a command spoke to and he commanded him to say these things to CL is accordingly um mha is being commanded to say these words to par so for example and Hashem spoke to to say to say to who typically it would be to say to is and in our para it's refer to the Jewish people speak hasem spoke to M to tell the Jewish people the ran however is very unhappy with this explanation ran does not accept this explanation ofar that lar means to say over to the Jewish people and the reason why the why um thean is not satisfied with that is for a number of reasons number one uh very often after it says lar it says is so obviously lar does not mean to say to the B is because it already says lar so what's adding now um the ran asks many questions on this uh commentary of the radak first of all we have AAR eliar L says yesterday said to me saying and God didn't want Lan to say it over to anybody so obviously Layar does not mean to say over to anyone because there God was not telling laan anything to relay or to convey furthermore Layar cannot mean to say over to others so why would it repeat so often after the word lar um or we have a said to all of Israel saying well what do you mean saying he doesn't need them to say to anyone or B is said saying or says I said to you at that time saying they weren't supposed to say to anyone and there are many such examples of this therefore the ran says the overwhelming preponderance of evidence leads us to believe that lar does not mean in any way to say over to others um again either because it was not intended to be said to others or because it already says after to say to others therefore the ramban offers a completely different interpretation in the word lar namely the ran says that the word lar is teaching about is what what the word Layar is referring to is absolute Clarity definitive speech lar and God spoke to mha saying and I I interrupt myself to to um I want to ask a question because the meaning of this PK is going to be very essential because whatever this PK means we're going to have to try to explain whatever lar means we have to understand why would this be the most oft repeated in the so even if we answer the questions what's the difference between debore and am and why say lar if it already said V another question we'll have to address is why does the T repeat this PK so often what is this P conveying that the Torah keeps on repeating it so ran understands the word lar means definitive speech without any hemming or hawing without any uncertainty or unclarity or ambiguity that's why when Lan tells Yakov yesterday God said to me lar meaning absolutely clear there no two ways about it otherwise maybe lovan says I would have tried to harm you if God would have said well maybe do your best not to do anything negative to Yakov love and said I would have surely harmed you the reason I didn't harm you is because God told me absolutely he told me l um therefore the ran says lar is definitive and accordingly we can understand why this is such an important PK to for the Torah to repeat because lar then is conveying the status of the prophecy of M the ran says the reason why the Torah says lar when God speaks to M and the reason why the Tor repeats it is because the prophecy to is mouth to mouth without any riddles meaning is speaking to in a clear and definitive Manner and now we understand why the Tor repeats this P so of in order to review and reiterate the fundamental principle that prophecy was on a completely different level than any other Navi namely it was absolute Clarity so according to the ran is articulating one of the most fundamental principles of the T namely that Hashem communicates to m without any ambiguity without any uncertain cty with absolute Clarity we find that explains and offers a different interpretation of he says lar refers to all of the Torah has nigla and Nar the nigla is the of the Mitzvah the Nar is the pemus of the Mitzvah that not that for the multitude they can necessarily attain an access it like says the word the deor is the is but it has two meanings like SCH says golden apples and silver settings the is the silver the inner is the gold which is in the over that's the meaning of God spoke to of thear to reveal the secret of the Mitzvah is conveying according to seemingly another fundamental principle that the T contains two aspects to it the revealed and the hidden and it would come out then that the reason why the Torah Reit Ates and repeats this so often is because fundamental to our connection to Tyra is that there are two dimensions of Tyra but goes on to explain the in ofor in a more cabalistic sense he says is debor is more P than am theor says is the and the is as is known to the so even though this is beyond our pay grade this is our beyond our comprehension but on a simple level is understanding that is referring to andar is referring to and that means the t is conveying that God gave to and the and accordingly what we understand why the reiterates so many times because it is fundamental again to our connection to T that there are two Dimensions there's and well based on this the offers a stunning explanation for the says princes pursued me for nothing and from your debor my heart feared but I Rejoice over your word like someone who finds great Treasures who are these officers and princes that ran pursue and why was he so scared of the debor and rejoiced over that so the brings to the that of course these princes were and other Who challenged the lineage of D and they said David you're not worthy to come into the kahal your because the says and of course came from and therefore says princes run after me for nothing and from your word my heart is frightened so the debor is referring to the David was very scared of the because the says but says the is we know the soav was scared of but when it comes to the of the wanted to disqualify and that's why was afraid of theb of and he rejoiced over the of the by the way the gur likewise in his commentary to toim he explains it in the same vein and the adds that deor is referring to why because we find in but we only find we don't find in so we find in the we have and so on and so forth there am is reflective of the in the F we bring an interesting question there is in fact one tana who often is uh referred to with the of deor and that's the tan one of the only tan we have the tanama and we suggest because perhaps the mayor's Tyra which was on such a Sublime level had a status in a way of like thear M says that one time ra May went to Asia and he wrote a Milla B and the gar asked how is he allowed to do that don't you have to write a Milla from a pre-existing Milla to which the gar says no R was different to R the whole the whole Tyra was in his sort of Mind's Eye the whole toyra R was in his mind in his Mind's Eye so um uh ra T might have therefore it says now let's let's explain this further this idea that is is why is that why is debor associated with and associate with we know that if somebody injures their friend the Torah writes so literally the says an eye for an eye a tooth for a tooth that means according to the reading of theim the punishment for someone who knocks out the eye or the limb of his friend is we do the same to him mid mid however the kazal come along and they say no that's not the case we don't blind his eye we don't cut off his hand it means money so here it is the written law is taking a very strict approach the written law is saying I for an eye a tooth for a tooth the oral law says n just pay money so in a way the written law is strict is debor the oral law is with Mercy is another example I would humbly add is the fact that the tah writes that you give someone 40 Lashes the rabbis come along and they knock it down one so again the written law isasha the oral law is Amira here's another example of this a beautiful example that Schwab gives in the SA we say in the to execute against them written Justice written Justice Mish written Justice what's the emphasis on written Justice Just say Hashem should meet out punishment to the enemy says ofab the emphasis of is something that's written in the in the is strict without any flexibility without any dispensation it's deor it's like the says or like the says says cut off her hand no it means pay money so you know what it's like says is and just like with the creation of The World God saw the world cannot exist with so he joined up with so too as if the world cannot exist with joined up and what we're asking Hashem to meet out against our enemy is to meet out written law execute written law so that's another example of so the is the another example the ra says if you wrote an extra yud where there shouldn't or you didn't write a yud where there is where there was where there should be a yud or you wrote a word which is a cre and you wrote ITA not for example you wrote instead of you wrote instead of or you wrote a in any of these cases the and it does not have K that means when it comes to if you deviate an Iota even a hair's breath the whole sa's puzzle and it doesn't have K why is that but you still have the main message you still get the gist the main point is still being expressed why doesn't have well says when it comes to of the if you're missing even the thorn of the Y you can't make a on it because when it comes to the written law there's no flex ability there's no acceptability it's Perfection or nothing because is and therefore you could have any language you could have in in Spanish and in French and in Swahili and in any language you want himself translated the T so therefore um and that's the reason why toyra is the responsibility of the loving father and the because says that's why in the in the in the excuse me in the gar God is referred to as R the merciful one because the Torah emanates from theid of in the the perception of is the merciful one we bring here that this presentation is not so simple there are sources to the opposite effect that in fact and for example the where the Z says is given from the right hand and is given from theid from mid and only a GI could withstand the furthermore there is another amazing source that from the teachings of the in the where on the there's 60 the ranti brings that our tradition is there 63 M 11 for 12 in May seven in Nim 10 in nikin 11 in Kim 12 and the says and if you consider nikin all one M it's 61 however if you consider them separate masas and you consider the 30 three is a total of 65 which the then offers the following incredible remes the shame which is 26 is the 24 books of the t plus the two 2 six is connected is connect which in a way 65 is Conn the 65 which is so here we're seeing the opposite that the which is is connect and which is an element of is but in our presentation today we're going with many sources that we saw that and now we understand why is the most of repeated because it's conveying the fundamental principle that every aspect of T has two to it it has and has that's the basic tenant of our belief in the to that there's and there's now after the war against Hashem commands to destroy Amal and hasem says why does m have to why does mha Tell Yeshua to write this down we don't find any other par that mha's commanded to write so again RAB says that since the the destruction of is to execute therefore had to give it an element but likewise the MIT of remembering has to be also that has to be why does this need to be we don't have to remember or we don't have to remember says because is the ultimate and therefore it has to emanate from an element of the which is in the winter of I guess about six years ago I had this to visit and we were sitting at his table and he shared the following beautiful idea which fits in amazingly with what we just learned every Friday night in the we say we say Hashem is The Shield of the with his deor and he's why do we say by and by and said as follows he says the fact that hasem is the m to the that says explicitly it [Music] says so that's a that's a that's our tradition that's not explicit in the that's more the so the fits very well into the uh way that teaches so we learned today four approaches to to understand the number one thear means to say to others the ran asks there are many examples where it clearly does not mean to say to others Hashem told told L em Umar and Hashem didn't want love to say it to anybody the ran says lamear means definitively absolutely without any confusion and we explained that's why the Torah repeats this so often because it's a fundamental tenant of oura that M's prophecy was absolutely clear then you have a third says is the and is the the the secrets and then ultimately says and it fits very well into theim and the is but the is and that's why we explained it's okay that's some insight into the most of repeated in I wish everyone a great day everyone thanks for listening thank you thank you