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Okay, our first share today.
We're connecting the beginning and end
of paras
uh
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mar to your inbox. Okay, so tonight
today's
good one.
It occurred to me last shabas
and it's a very powerful uh example of
here goes.
Throughout the
we find a special word that is used for
the yumpt of rash
ine
and it was the day there says it was
rash
in it says
and Z in three places says it's going on
rash
into
now these words
cannot more accurately and aptly
describe the yamtiff of rashashanafeld
revealed this
is but again
or by the
mar of says it will be said on we invoke
the
and therefore
You stand today all of you before your
God.
What could be a better description of
in the safer? He points out this is of
course a remedash
with no exception. There are no
exceptions. There will never be a year
that we don't read before. You know,
some par it could be you know different
times of uh you read different par. But
when it comes to
you will always read the week before
rash shana. But now let's scroll down to
the end of the para.
The para ends
unbelievably.
[Laughter]
I bring to testimony
today the heaven and earth there too.
Today today we could say refers to
rashashana but it's more than that.
I place before you life and death. Is
there any better description of
rashashana than that? I place before you
life and death. Those are our two
options on rashashana.
What this is also what an apt
description of the of rashashana.
So
now I realized
that this approach of piso
is not just connecting the beginning and
the end of the para but if the para
begins a certain way and ends a certain
way probably that reflects on the
essence of the para that must be the
subject matter of the para similar to
what the garra says in the tora is all
it begins with the of that clothed the
other mana and it ends that Hashem
buried Moshe that means the Torah is all
ah so let's say the same thing begins
with it ends with
probably the whole para is relevant to
and indeed I have discovered
that it says
so many times throughout
I am guessing and I was not able to do a
search get that it says in more than any
other parra. So let's go through first
then then
the next
then then
twice
Then we have
in
maybe you'll you'll have improper
thoughts on rashashan
And then
then
that's also then
Zion
Then
[Music]
he got it.
So
again and again it says the word and it
truly is reflective of the whole para.
So here's an example of not only where
the beginning and end are similar but
more than that it's not just similar but
it reflects on the whole topic of the
para. Then
Rashi says in the words
says began to console them. Look, you
angered God out. He didn't destroy you,
but you're still alive and kicking.
You're still
meaning even though we got him angry,
we're still
and the para ends that way also. The
para ends
how to continue life, how to how to
ensure we preserve life.
So just like the para begins
that we're still alive despite
everything we did we're still we're
still the para ends that way had a so to
speak continue that state continue our
life to be able to preserve it and carry
on with it and then in the holy safer
prem of saffron. He also brings an
example of the connection between the
beginning and the end of the para. Here
it goes. You ready?
says the preim
you know the garra says in they said to
there old people in
so wondered I thought you can only live
long in like it says you make but when
they told him no they come early to show
they stay late
so that explained how their longevity so
it says saffron the isame
meaning that's referring to longevity in
Israel and the word atm
are the letters MS and we know that
there was a place called Kushta where
they only spoke the truth truth and
nobody died so that's a connection
between the beginning and the end in the
beginning we talk about MS which is the
secret of life and it ends off by
talking about the longevity
also. Um
is a remedy
we live long so too init
long. Now another commonality it's
interesting in the beginning of the par
says
[Laughter]
And at the end of the par also
Hashem,
Abraham,
okay
for you for Arab Shabas. The last of
but not the not the last.
We have to do
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