All Parsha - Incredible Insights in the Ramban on Parshas Shemini

This Torah class is brought to you by Torah anytime.com and welcome everyone to a special edition of all para on parasi. So welcome to the new season after pes and para shmini is the first para after yamtiff. Let us examine biata desmaya two important and fundamental comments of the raman. Let's begin. Perk where the says tells approach the and the is bothered. The reason why Moshe had to say approach the approach what do you mean standing what do you mean come close to the he's right there how close does he need to get says Ramb in his opinion in my opinion the simple straightforward interpretation of this it means as follows yes you're standing there but you need to be at a specific location on you need to be in the north kav approach the north of the and perform the carbon there and the carbon there. They are slaughtered in the north and their blood is received in the special vessel in the north and even though the doesn't say come to the north said it in a concise manner because already knew the details of where carbon kas and a carbon need to be performed. So since Aaron already knew these, it was enough for just to say continues in the rabbis are alerted to the the difficulty and expression of when they say what is comparable to this is like a king of flesh and blood. He married a woman. The kala the wife was embarrassed to service the king. She felt who am I to serve the king? She was ashamed. Her sister comes to her. She says to my dear sister, why'd you enter the marriage in the first place? The only reason you got involved in this isn't it only so that you would be able to serve the king in embolden yourself. In other words, muster up the selfrespect and the pride and go uh serve the king. That's what you entered in this uh arrangement in the first place. Likewise, my dear brother, why do you think you were selected? Wasn't it so that you could serve? That's what you're here for. That's why you were chosen. embolden yourself and go do your service. In other words, Aaron was ashamed. He felt perhaps unworthy or he felt who was he to serve the mel. So had to remind why did you get the job? Why were you selected? You were selected to be able to serve. However, the Ramb says that there are others who explain a deeper reason why Aaron in fact was embarrassed and ashamed ashamed and that is saw the with its with its chronos with its horns and it appeared to him like an axe. Aaron was afraid of it because Aaron in the altar he saw what reminded him of his only came and entered my brother. Don't be afraid of that which you are afraid of. Embolden yourself and approach the Mosa said approach and came close. He had to overcome his fear and apprehension. Now the Ramban explains why was Ara why was Aaron haunted by the image of the Msbe doesn't look like an axe maybe they both have horns but why was this so haunting to Aaron so the Ramban says it was Aaron's holiness the says the reason is since Hashem's holy one ly and in Aaron's spiritual repertoire there was no sin aside from the golden calf. In other words, Aaron was perfect other than his participation in and therefore as says as says in the per on uh should always have his sin in front of his mind's eye. So Aaron was always thinking of the so when he saw the the it reminded him of what was already foremost in his mind namely the that sin was said in his thoughts as it says my sin is always in front of me. It appeared to him. It appeared to him as though there was an image of a calf preventing his atonement. So because the calf the golden calf was anyway foremost on his mind the reminded him of the and therefore said embolden yourself said yes it's your holiness that is causing the sin to be foremost on in your mind. On the other hand says uh the Ramban Mosha said this is also coming from a degree of improper lack of recognition of your greatness. This is too much loneliness and humility. Don't be so humble that this is what you see when the appears before you. God has already atoned you for your sin. God has already uh been appeased for your sin and therefore approach you have nothing to be afraid of. However, then the Ramban brings another explanation for why Aron was uh in fact haunted by theel. It was not his uh holiness but it was the act of the others explain the showed this image as saying in the when the says take for yourself listen even though Hashem has atoned for your sin but you need to so to speak feed the sat so that he doesn't instigate and accused you need to place something in the mouth of the lest he instigate and bring up an accusation when you enter the temple. So according to this uh other view of the Ramban it wasn't Aon's holiness that was causing him to be haunted by the image of the altar but rather it was the act of the satan which was causing Aaron to see this uh particular image. Let's go to the end of the para where the Raman speaks about the uh birds. We know the Torah lists in the para 20 birds that are not kosher. And in Dvarim, it lists 21 birds. And if you look in the garra, the garra says that these 20 and 21, they're all the same. And these are it is our tradition all birds are kosher except for the 20 birds listed in paras and the 21 listed in paras says these are considered an abomination from the birds. The only birds that are prohibited are those birds mentioned in this paralom along with their kinds of those about which it says let me know according to its kind. Let me know according to her kind. These are the only birds that are prohibited. The Tory not like the kosher animals where if it has split hooves and it chews its cut, it's considered kosher uh by the birds. No kosher signs are given and no signs uh of impure bs are given. But we just follow the list. The whatever birds are on this particular list are not kosher. All other birds are kosher. Torah does not give any particular signs for non-cooser kosher birds. It just says whoever whichever birds are on this list are not kosher. No other birds besides these. The same thing by the creepy crawling creatures. Whatever is on the list is not kosher. Whatever is not on the list is kosher. The law of not being a kosher crawling creature are only those that are on the list. However, the Raan says do give a simmon for the birds. The rabbis do apply a simmon by the birds. And what is that bird? What is that simmon? The simmon was provided to determine that a bird that has these signs is not one of the birds on the list. Now what is the ultimate sign that a bird is not kosher? The primary characteristic of a bird for it not to be kosher is if it claws if it so to speak pounces its prey. Any bird that claws is always why now the Raan supplies a rationale why a bird that has a clawing instinct is they caused us to distance from a bird that claws because such a bird its blood is hot because of its cruelty and It's black the gas and it's thick and hamira it causes a bitterness a blackish a burnt type of uh blood consistency and it instills cruelty in the eater. So here we have the concept is annunciating that a the consumer of a food takes on the characteristics of that particular food. And since these birds have a very cruel characteristic which is evident in its black thick burnt blood that those evil traits will be taken up by those who consume it. And therefore since Ivanam wants to protect the wonderful character of the Jewish people, he has guarded us from consuming such birds. Says the only birds that claw are those 20 birds that are mentioned in the par that claws. We know it's on the list. If you know it clause is prohibited, if it doesn't claw, it's permitted. There is no bird that is prohibited that doesn't claw except for one or two of the birds who have parisa except for one bird and we're unsure if it's the paris or the osna. So you'll say, well then we're in trouble because if there's an exception to the rule, how could you eat any bird just because it doesn't claw? Maybe it's the Paris or the says the rabbis were not afraid of this um exception to the rule. The rabbis were not concerned for this exception. It's not found in settled areas. only rests in the desert and therefore since it's not commonly encountered anyway the rabbis were not concerned that the paris or the is the exception to the rule and then the ads it could be because they live in desolate areas in other words why in fact are these birds if they don't have blackish uh blood with thick consistency and they don't produce an evil cruel characteristic in those who consume maybe because they reside in the uh dried and desolate areas. Its blood is black and burnt ver and is evilim like birds that clo and therefore the Torah asserted these birds as well. So from this Ramadan we see a very important principle that the characteristics of that which you eat is in influences the consumer. If somebody consumes a bird that has bad character that bad character influences the one who eats it. The gr says a very similar thought when it comes to the kosher simum of animals. The grass says why are we only allowed to eat animals that have split hooves and chew their cud? So the gross says that an animal that chews its has the mida of being it. It suffices with little. It doesn't have to constantly look for greener pastures. It doesn't have to constantly look for new pleasures and new enjoyments. It tries, it milks every ounce of enjoyment from what is in front of it, from what's already in its dalad. So the cow eats the grass and it doesn't have to look for greener pastures or other grass. It eats that particular area of grass and it's sort of handicapped. It can't even go far in the distance because its hoofs are clipped. So firstly, it can't go beyond its dalmos. And even what it eats in its amo, it chews its cud. It ruminates it. It sends it to to its stomach and then it brings it back up again. So the the kosher animals have the wonderful characteristics the of trust in Hashem that the situation that the put the animal in is that which is most suitable for its success in life. It doesn't have to go far off in the distance. It doesn't have to go anywhere else. It could continually enjoy again and again and again that which gave the animal. And the Quran says this characteristic of of trust in Hashem that that which has provided it is what is all that is necessary for its well-being is the central principle of the entire Tyra is the central principle of the Tyra. On the other hand, the GR says all the ten commandments could be summarized and encapsulated in the tenth commandment which is don't covet. In other words, the says the worst sin is to covet to desire what is beyond that which has given us. And the most beloved characteristic, the most um beloved character trait is trust in Hashem being sufficing and enjoying what the has provided us specifically. And the mat and situation Hashem has placed us in. We have full faith is what will bring us the greatest success. And those animals that demonstrate these qualities are the animals that we consume and hope to be influenced by those positive characteristics. So these are two thoughts from the Rambi wishing everyone and a wonderful. You've just experienced another Torah class brought to you by toany anytime.com.