All Parsha - The Ben L'Ashri on Parshas Shemini

This Torah class is brought to you by Torah anytime.com. Welcome everyone to a special edition of all para on parasi the ben on parasi we'd like to share eight offerings of the holy words of the salicano on parasi thealicana begins so has to bring atonement for himself and for the people and then bring the carbon of the people and atone for them. So apparently the people need two atonements. Why does Ayon only need one atonement and the people only um the people need two atonements? This is a question signed by the ben in the name of the mafar and the benshi offers the following answer based on the ram inra that these carbonas were brought to atone for the aal. Now Aron was responsible for assisting the people in in making the like it says. Therefore Aron needs not only for himself but for the people as opposed to the people they only need atonement for themselves. In other words, Aaron had to bring one atonement for himself and one atonement for his contribution to the sin of the people as opposed to the people they only need needed one atonement. The the then discusses a very uh interesting phenomenon. We know is when the finishing everybody wishes the what's going on when someone puts on you say all of a sudden we're giving people for doing a mitzvah says he cites the question of the of it says Where did Aaron get this from? He gave them a wasn't commanded on yet. This was not given until well says a concept of was invented by Aron. He initiated the idea. By the way, this is also found in the writings of the Frank. Aron was the idea of and therefore the was uh said to Aaron look this was a good idea I endorsed the idea and Hashem was to be butim the reason why Aaron benches the people is because he had this good idea that Hashem endorsed and therefore he deserves him and his descendants who had had this had this brilliant idea you know we should really bless the people the this um made them deserving in fact of uh from Clasra we thank you not for performing the mitzvah for having the idea and that's why Hashem gave you the mitzvah offering number three is the question that the says he found in one of the and it goes as follows the balto say that a headot on the day of his inauguration has if so says I have the following question. When Arun was asked how is he allowed to be um mak the carbonos of the miluim after all Aaron was an oin and an cannot be makon and Aaron said I'll say that Aaron responded I was the one who was not my sons who are who are and they cannot be it was me and I'm a co and a co is allowed to be makanino asked according to the of the that are allowed to be makinos um because they have a den of a godo then why did aon have to say it wasn't them who was mak it was me and I'm a god even if they were macar they would be entitled to be macak because they also had a den of a be uh their inauguration Okay. Now the beni offers a pilp on the words. Aon was silent. Now the words was silent implies he had what to say and he didn't say it. What was it that Aaron could have said? So the medish pa says could have responded on the eth day you have to be circumcised. What exactly is this response? Well, says tell us that the sin of was that they gazed at the like the says but from here we see that they were worthy to be punished but Hashem did not want to mix their now since today since there's a concept that we are performing mitzvah today in this world but we don't receive reward until we get to the next world says what is the we don't get now is to be so therefore they weren't allowed to do that because this is not the world of being this is the world of action There's an interesting that's brought in this that why didn't Hashem create us with a brisma? Why were we created with this um orl? Why are we created with a foreskin and we have to remove it? And the answer given is because if if Jews were created circumcised then it would seem like there's some human beings uh don't have a ma some do as if there are two creators. Therefore, Mila testifies about Mila reflects on Hashem's oneness that there's one God. Now, there's another interesting point of uh analysis and that is says in there ain't no reward in this world. Hashem does not reward us in now the question is how could that be? Hashem is the and there's a mitzvah of So why doesn't Hashem reward us in this world? Well, there's a that a worker who is hired through a if payment is delayed, even though normally if you don't pay a worker on that day, you're violating the mitzvah of that's only if you hire the worker directly. But if there's an intermediary, a middleman, then neither of them are violating if they don't pay right away. The middleman, it's not his job. He didn't offer the job. He's just the go-between. And the he didn't hire him directly. So therefore, Hashem doesn't have to pay us directly. Uh Hashem doesn't have to pay us in this world for mitzvah because Hashem gave the Torah to Mosher Rabenu to give to Cla Israel. So Mosherenu was the intermediary. So since Moshua is the sour and he's the goeteen therefore for Hashem to pay us an it's not a violation of the principle of however there are two mitzvah God gave directly and they are the now so for those mitzvah we have to be rewarded for in this world but according to what we learned that brisma testifies ties to the uniqueness and the oneness of our creator. Therefore the for brisma you also need to be rewarded in this world. Now were sadikim gum and they were sh the bris kesh in its truest sense and therefore they were entitled to reward in this world and therefore if they were if they gazed at the and they were n from the divine splendor of theina that was something that they were entitled to as they were entitled to reward in this world. So when Aaron saw that unfortunately his children had passed on he had what to say. He said my children deserve to gaze at the in this world. They were the bris and therefore they should not have been punished in this world. They were entitled to be. But in Aronkos he didn't question. He had what to say but he kept silent. Now in the kayan in the fifth authoring of the banim says that could have said you wrote about me you wrote about me that when I heard about Mosha's appointment I was so happy for him how could you allow this to happen to me that my sons died didn't say anything he could have said but you wrote about me in your well says says that in my opinion the says in Sanhedrin that when and would walk would follow them and they would say to each other when will these two leaders die and we're going to take over who said you're anxious for them to leave this world says the kayanim is of the opinion their sin was they were looking for gdullah however we find a principle in the writing of that whatever arises in the moyak of a father will enter the actions of the children because the zera comes from the moyak of the father. So anything a child does comes from the conception of the father's mind. So if not really wanted Sara for themselves and they really wanted the death of their father and their uncle then that kind of idea should have been in Aon's mind. So then how could Aron have been so happy in Mosha's appointment as the leader? If Aon was truly happy in Mosha's appointment, then it never would have been in the thought process and in the activities of his children to say, "Oh, when are we going to have the Sara?" If they were anxious to take over Sora and they weren't happy for their father and uncle, then that would have been something that would have been in the mind of their father. But we know that wasn't in the mind of their father. We know Aaron's reaction to Moshe's appointment was so Aaron could have said to Hashem they were they weren't anxious for for improper they didn't want the because if they really wanted the you never would have wrote about me and your that I wholeheartedly was happy for my brother's appointment then comments on Now there's a juosition of paskining as well as the prohibition of becoming intoxicated. From here we learn one cannot paskin if they are intoxicated. And the ben wants to know why does a specifically say to teach the you can't pass in any area of says certainly areas of that are that have rationale that I would know on my own you can't pos if you're intoxicated because if somebody asks you about it and you can't explain it logically and reasonably the person may question the whole purpose and objective of the mitzvah and they'll fail to perform it. But you might think that when it comes to where they don't have rationale then even if one is intoxicated they should be able to convey because all it is is the dry facts black and white and they don't have a rational they don't have a reason so maybe the you can't convey it intoxicated does not apply to so the Torah is when it comes you have to be careful not to convey these these um um Even in the realm of which don't have apparent reason even they are restricted by in the penultimate offering number seven heard and it was good in his eyes. This is talking about the rationale that Aaron gave of why Aaron allowed the carbon of to be burnt. But juxtaposed to that the Misha heard and it was good in his eyes is and the um is and brings to the forefront a very beautiful connection between and tell us it's brashi a person shouldn't say I don't like McDonald's I don't like Burger King I don't like KFC it's disgusting thing. No, you should say I I I would love it. It just the Almighty told me not to partake of it. So therefore, the Pik says heard about the prohibition of eating. It was good in his eyes. It wasn't disgusting. It was delicious. It was scrumptious to Moshe. But Mosha said what could I do? My father in heaven commanded me not to eat it. And then finally final offering. We have a tradition the of the words the words the are the middle point points in the of the dash and the viscal says the if you take the rash and so of what he means is the word the of the shin of dash the of his theal the Russian it spells out. So uh my good friend Aaron Jacobi explained that what he means is the gamatria of the Russian which is 371 is gamach. This teaches that if merely come together in then Messiah would come. May we all be za. If I may add, my grandfather Har Gladstein passed away on the first day of Pesak. We're now holding in his shiva. He is a Holocaust survivor was 105 years old. His last words in this world was he was waiting for Messiah. He said that when he was in Dao, he believed that every single day Msiah would come. So may we be all z to come together in Israel and may we be z to the coming of msiach. You've just experienced another Torah class brought to you by tora anytime.com.