Shelach: Yishmael Lying in the Darkness of the Spies

rest. Okay, good afternoon friends. We have an amazing share today is nearing uh publication and we just have one more dedication available. If anybody still wants to participate in publishing the historic publication of Tisa Yeshua in English, uh you could still join Bezos Hashem. It's primed to come out at the beginning of we have an amazing topic today a timely subject uh relevant not only to the para but the times that we are living in you know if you study the para of course the main subject matter is the misa hammer however the the uhim and the subjects that follow are very interesting. Namely, we have the subject of what do they have to do with the why are they included in parl in other words the lanis to the hammer. That's what we would like to try to understand the juxiposition of the story of the spies and then the the mitzvah that are given in the immediate aftermath of the spies and we're going to try to pick up on one clue which is the introduction to the entire para. However, I I want to give you a little bit of a clue because you know for the last 3 years I would say on Friday, one year we did what we called original insights on the para one year we did connecting the para to the time of the year. One year this year we did what we called connecting the beginning and the end of the para I have a plan for next year a very interesting plan. I'm not going to say what it is, but I'm going to give you a clue today. I'm going give you a clue today. There is information about this week's para that you cannot understand the para unless you know this information and it's not in this week's para. You cannot understand this week's para unless you look at information said elsewhere and you'll see what I mean. Okay? And away we go. Here we go. uh theo and this is not the only time theo does something like this. Theo says something uh very interesting in parlim through um the faro points out you know why why do we find mentioned in they were never mentioned in the whole that we don't have anything about actually we don't have anything about and all the carbonates that were brought in the beginning of the so the says that until A carbon was a pleasant aroma without the carbon and without its accompanying libations. let's say by Abraham or let's say but and they did not need but when they sinned with the says now the carbon needed a meal offering and needed libations. So listen carefully. The ael caused the need for the carbon min and the needed and the now this is an amazing opinion of thiso. Had I not seen thiso what do I mean by that? Had it not been for the faro I would have said and I still think mitzv are divine realities. They're not given in response to any particular aera. A mitzvah is not given because of a historical event. A mitzvah just is. A mitzvah is a mitzvah is not given in response to a historical event. Comes and says no certain mitzvah were given in response to certain historical events. So for example before the sin of the ael we didn't have to add a carbon min to a carbon. after the in order for a carbon to be it needed a carbon to accompany it. Likewise, after the sin of the a carbon needs a in other words, the only the reason the Torah added the ingredient of pouring wine is because now that we so to speak our distance from Hashem, we needed an added ingredient to find favor before. By the way, this is not the first time that the swarno utilizes this idea that a mitzvah is given in response to a historical event. Namely, if you remember in parini, the end of the para talks about the mitzvah of eating kasher food. So the faro says that why is hashem commanding us to eat kasher food? Now the said before the where hashem resided directly on the Jew. So then we were so close to Hashem, Hashem just rested on us. We were not commanded to eat kosher food. But in the aftermath of the ael, we were no longer worthy for Hashem to rest on us straight up. So now we needed the medium of kosher food and Hashem could rest on the Jewish people through the Mishkan. Again, that's just another example where the says a mitzvah was given in response to something that happened. Namely, kosher food is only because of theel. Had it not been for theel, we would not have been commanded to eat kosher food. You hear that? Also this faro says pouring the wine on the is only in response to the had it not been for the we would not have to pour wine on the carbon is in response to the fine what about the says this as well is there an Indian to bake kala The answer is yes. If you there's a very big Indian to bake kala because if you want to eat kala, you have to bake the kala. You can't right, you can't just come home and wish kala would be there. So you say, I have a great idea. I'll go buy the kala. So maybe you say, well, it doesn't taste as good. Well, then you're not going to the right bakery. In other words, is there an inion for a woman or a man to bake kala? The answer is no. There's an Indian to be mafishala. There's an Indian to be mafisha. What do you get out of being mafisha? You get braha. You get braha. Where does it say that? Oh, it says in in a book called the Tyra. You know that book? The Tyra. Now, not in the says it incal. It says incalcious by giving you geta the mitzvah. Now we can't really we don't really do the mitzvah of of kala today but at least we're mafala what you do with the kala is actually a big question. Some people burn it in the oven. Some pkims say that's dangerous. If you burn it in your oven, you're you're trafing up your oven. Kala is not kosher. Some people put it in silver foil, but then you're not burning it. Some people save it for the I'm not telling you what to do right now with your kala. My I once asked a he said you save it and you burn it with the it's too dangerous to put in the oven. But some question whether that's a good approach or not. I'm not telling you what to do. Don't follow that. I'm not I didn't say that. Um however by baking and being mafala you get braha. You get braha sayso brah are only for people who are far away from god. People who are close to god don't need bra. So sayso after the we need the mit of so that we could be for like it says or said remember told is take one jug pour it into the next and then pour into the next and then pour into the next and you'll have have a lot of The only thing is many have forgotten about the first step. The first step is you got to give a cookie to you give a cookie to the then it brings but again the says before theel there was no you don't need when you're doing what you're supposed to do only when you're not doing what you're supposed to do then you need school and you know people want to know are school good if you're a bad boy school are good if you're a good boy you don't need them that's I guess a oversimplification of the idea. In other words, you don't need if you're serving Hashem the way it's supposed. So again, this is just by way of example where the is teaching us that the mitzvah of is in response to the so learns the mitzvah of is in response to the moragum. The mitzvah of is in response to the moragum. Still, it begs the question, what do sitsus have to do with the moraglam? Do do does the mitzvah of sitsus at the end of the para have anything to do with the moragum? So following in the way of theo I would like to develop this further and connect some of the subjects in parl to the moragulum. Let's start with the Okay. Now the para of begins himself says why is the para of juxtaposed to the moragum says in order to the heart of the children of Israel who are mourning that they'll never get into Israel because of so immediately told them No, don't worry. And you will bring on the in other words, this was a consolation. You think you're down and out. You think that you'll never get into. So, Hashem says, "No, don't worry." So, that's one level. Rabi Abram Sabah takes this further. He says this shows the great Hashem that Hashem has for Clashem is always thinking of ways that no one should ever be cast away from before him. Namely that what this is really beautiful says what was the sin of the Mogam? They spoke bad about our Israel. What did they say? They said the land it has mutant fruits. Koy ma like what? They have grapes. Their grapes are like bowling balls. They said their grapes are ridiculous. They're like watermelons. They they fall on someone's head. One grape could kill someone. It's like a one grape is like a missile. They spoke lash about Israel to the point where they all had to be there was decreed that they would not enter Israel. So, Hashem wanted to tell them, "Not only do I want you back in Israel. I even want you to serve me with grapes. Never think that you're cast away from Hashem. Never think that Hashem doesn't want you." Hashem says, "Not only am I going to bring you into Israel, not only do I want you, I want you to serve me with grapes." In other words, no one is ever too far gone in front of Hashem in any avenue of even after we sinned against him in the area of grapes. Hashem says, "Not only do I still love you, I still love you in the area of grapes." That's the juxtiposition. In other words, Hashem is always showing that we're never cast away from before. We're never thrown away. Hashem always gives us the opportunity to come back with him and show his love for us even in the area that we we were uh we were we showed um failure. So that's the and the I would humbly add the following idea. I think it's very beautiful. We know that the world stands on three things. One of them is now that's because we don't have the burning of the fats and the limbs. But the question is there's another dimension of a carbon that needs representation and that is a carbon hadim carbon had it had libations. What aspect of a carbon is fulfilled? So we understand but what corresponds to my liations says says something very interesting. He says just like a tiny is a carbon. Interesting by the way that's something to bear in mind. When you fast, you should think you're being macro of a carbon. What's the carbon? Your stomach. You're being macro of your stomach. It's a carbon. Furthermore, the tears during dabing are with the carbon. The dim is which is which is the and the is. So says that the tears are connected. But the inven seems to say that tears are connected. Why? Look in the Marsha. The Marsha says that one who brings a carbon, they should envision that you are roy to have been brought as a carbon. You should have been killed like the behemoth and the tora had on you that the car that the behemoth should take your place. So someone who's he is like and says the tears are that come with the carbana with a carbon. Like we say in other words the marsh seems to be saying that the tears that we offer when we d are in l of the maybe he means I don't think so because he says it's in lie of the brought with carbon water was very rarely brought with carbon he means so watch this that means Why do we cry by doning? It's in lie of that means tears by daving are in lie of we don't have libations anymore. So we cry by davening. And what do you think would be improper tears? Let's say somebody cried wrongfully. What mitzvah do you think would be given as a tick for improper tears? Ah, we know that the sin of the Maglin was they cried. They cried for they cried. So in order to miss the improper tears of the Jewish people in order to rectify that, Hashem gave us a great mitzvah. That mitzvah is hay. So in the immediate aftermath of the moragum, Hashem gave us the hayen. Okay, fasten your seat belts. I found an called pigadav, no relation to the primagadim, written by a rabbi. I'm sure he's a great man. I have no idea who he is. He quotes another great rabbi also must be very great. His name is He's the author of Sephim. I'm sure they're great. I don't know. Not the primagav and not the but he says an interesting observation. He says you could tie a common thread through the para. The para begins with the morag thenus. So we've already connected the morag to the toala and he quotes this who offers the following idea. He says the sin of the moragum is like the sin of adishan. What is the sin of adarish? The sin of adish is she saw the fruit was good to eat. The maragum also saw the fruit was good. By the way, just some personal advice. If anybody has an itch, let's say, to destroy the world and to emulate the sin of Marishan, let's just like cut to the chase. What was the sin of Marishan? He ate theas. What was the yan? What does say? He was supposed to wait till Friday night to make kdesh on that yen. But he couldn't wait. So he made an early kdesh on Friday afternoon. So what did kdesh club? Ah. So if let's say somebody wanted to emulate Misha and bring destruction to the whole world, you have two options. One is you could have like one of those Friday afternoon parties with all the cholant and ko Friday afternoon when you're not allowed to eat. You have premature kdosh also. So you could uh follow in the ways of Misha and bringing destruction to the whole world. Or if your wife won't let you do that, you could always come to schul and make kdosh like during or the and this way you could also follow in the ways of marish and join up with the snake and bring missiles onto the Jewish people. So those are two, you know, viable options to bring destruction to the Jewish people. Or if you just eat in moderation on Friday and then when it comes Friday night you actually have an appetite and then shabas morning you come to shul and you actually stay in your spot and then you eat after kdosh you're rectifying the sin of marishine and you're bringing msiah closer and you're giving Jewish people longer life. So that's just a personal choice you could make whether you want to bring devastation to the Jewish people or you want to bring salvation you know if there was like a drive to give money to you know mad Adam a lot of people would be very generous and uh you know but you might want to think not to bring it on in the first place anyway that's just my own personal opinion you don't have to listen to me you know I'm just I'm just doing my thing over Anyway, okay, moving right along. It's amazing that people still listen to this. No. Um, the primad says that there is a commonality between the s of the maragim and the cinema of the marishian. They both saw that the fruit was good and just like took the geen and he squeezed it. Uh so they also brought a ge and they emitted dbasar and just like harish because of his sin. Hashem stripped him and kaba from his garments of light and he dawned him. So tore their garments and the tick for this is in other words they sinned with the grape. The tick is with the grape. And according to the mandar they sinned with wheat. So the tick is and according to the opinion that they because they tore their clothing. So now they need a rectification with and they sinned with their vision. So is a of therefore the para begins and it ends the para begins um with the moragiman and it ends again this is a makes gives me an easy week in terms of connecting the beginning and end of the para so we have a we have an easier time this week in the mo of the yeah the moa he brings in parl he saysu is connected to the mitz of titus or isaiuru Sitsus is like a garment denoting abdos. It shows that you're a subservient to Hashem without any not being an therefore it's a tick for the which comes from trying to so to speak outsmart the rebum. In any event, again, we see that clearly the um the Gdafim learn that somehow sitsus is a tick for the moragam. Although it's hard to pinpoint what exactly and how titsus is a rectification for the moragum. By the way, Ramier Shapiro in the safer arm mayor points out something that is true almost every year. And I just got I just have to check one thing. It's true almost every year. I just have to make sure it's true this year. That's the only thing I got to check. Yep, it's true this year. Parat's is almost always and that's the case this year as well is Thursday Friday. Most of the time we're going to read the times of chuva are swiftly approaching. This is a mar that the mitzvah of titus alludes to chuva and alludes to which is uh a tick for these months that the moragum the moragum themselves were traveling in the month of the month of tamos the month of a and we need to rectify their sin. Therefore the mitzvah of is given. So the is of which is a for theim. Theim are a and tamos. The Arizal says corresponds to the two. According to the Messiah, there is some kind of connection between and in the he brings the paritis ends off with that it's a tick for the moragum. the moragum. Um, and what else does it say? It says and by it says by the it says and by says but friends here we come to the great clue of para and a great uh in general that I'm giving you the first clue might be the subject of a series of shir next year and that is if all you learned this week was para I would say you're missing one of the most important ingredients of para in order to understand any para you need to know the last puk of the previous para you you heard this I know that this year we focused on connecting the first puk to the last puk now I argue if you want to understand any given para the introduction to this week's para is the last of last week's para what's the last puck of last week's para pon and then the people traveled fromos and they encamped in midbar pon oh now that you know that they were encamped in midbar panon the rest is history. Why? What does Midbar Pur got to do with this week's para? Does anybody know where Midbar Puran is? Midbar Pon is Arabia. Midbar Pon is whose land? Well, when did we have Midbar Pon? Paras Vra. You got to go back to Safer Bacius to Mayor Gladstein's barit, right? [Laughter] And who dwelt in Midbar Pan? Ishmael. And his mother took him a wife from Egypt. Oh, the Jews are next to Yeshel. And then they send the Maglim. You think it's a coincidence they sent the Moragim from Midbar Pon? I don't. What else do we know about midbar? What does that mean? Rashi says, "Now I would humbly argue and I never saw this anywhere. I searched and I searched for many, many years. Can someone please say this?" Because, you know, on the one hand, you don't want someone to steal your thunder. On the other hand, if nobody says something, maybe there's a good reason nobody says it. You know, like sometimes when you have a kadesh, I think, well, I don't want anyone else to have said it because, you know, you want it to be original. But if it's so original that nobody ever said it, probably there's a reason they didn't say it. I found maybe in some contemporary, there is no question in my mind. We know that the sin of the moragum is what has separated us from Israel for 2,000 years. for 2,000 years. We are not officially allowed to connect to Israel the way we were connected to it in terms of building a B mikdash in terms of that need mikdash in terms of many things that are an unfortunate result of the gulos. They're all precipitated by the Pik says into that because of the God swore to cast us into gallos. So which nation do you think would be most interested in disconnecting us from the Holy Land? That's right, Ishmael. That has been their objective for 2,000 years. Ever since they participated in the sale of y causing the Jewish people to leave Israel and to go down to Mitzim and the sin of the Moragim there's no question in my mind that the reason why it happened is because was stationed and in order to understand you need to know the introduction which is the last of and that is enough said you know disaster is coming you know if we're in association withhel they're going to do whatever they can to disconnect us from the holy land and that's what parl is so I found in the safer called shafrier sadik sadak I don't know who wrote it he says it's very reasonable that the moragum who passed through midbar pan were connected with the tuma like it says in parish just like a and he didn't want he didn't want to be to be inherit the mira were influenced by the aura by the ambiance of Ishmael and their airaa caused a disconnect between the Jewish people and the land of Israel Just like Yeshua was disgusted with and he left and he went to that is what the Maglam did. And just like on Yesh there was the gazer of came about as a result of the there is no doubt in my mind that the last words before are the key to understand and again you see in this safer a contemporary safer he makes this observation it's something I was thinking about for many many years and I didn't I didn't have any substantiation to say it but I just decided to say it because I don't know what could I do I think that it's a very important clue and I'm going to tell you another clue and I don't know what to do with this either. But if the moragims dis being dispatched was a result of them being paran and like we saw in the faro theim are a tick from the moragum and the is a tick from the moragum and somehow the yuru of the moragum is withus of and the of the moragum is with the titus of there is a clue over here that is so compelling I don't know what to do with it. But the words are the words. You know, there's a very interesting thing. The Torah says that when you wrap yourself in sitsus, you got to wrap it. You know, when um mayor, when you wrap yourself in your talis, you know, you put it around your face and you have to, you know, wrap yourself up like an ishalite. That's how you wrap your talis. I ask you a question. Does that sound normal to you? Do the mitzvah like ashi? Imagine if somebody said, you know, go sit in the suk like who? Like or um shake your like t or uh usually we don't use these guys as paradigms of how to do mitzvah. It's I don't know it's not a little bit unusual to you that somehow the mitzvah of the has to be so I saw in the again I don't have any early sources for any of these ideas but I'm just sharing with you you know uh my conjecture that the lion of the tour is we know the of and have a kayak of. So in order to be matel the kipa of we put on our talis like the ishim or in the we know that the of isam god judges him as he is even though in the end he's up to bad stuff. God judges him as he is. And perhaps that's the kayak of a talis that right now wrapped in our talis whatever whatever we're going to do the rest of the day we ask hashem you know at least give usim to judge us and somehow wearing that is there's no doubt that if the was precipitated by being in midbar pan then the end of the para has to have some kind of tick for and I think maybe there's still some pieces we could add to this puzzle but I think it's definitely of note that the hatalis which is somehow is a tick for the moragulum which was dispatched through the influence of Ishmael whose the job of Ishmael is to disconnect the Jewish people from Erat Israel to claim they own Israel, that we have no right to be there, that they should make another state, a third state, another solution. Their goal in this world until Msiah comes is to lay claims and to disrupt our connection to Israel. That's the influence of the Moragim. So I call this shir Yesh lying in the shadows of the moragum. You're not going to see them open in this week's para, but they're so to speak lurking in the shadow of the para, the final p of paras. By the way, it's known the Gar says in Kaducinian 10 measurements of promiscuity came down to the world Arabia took nine of them and the external begotten should not should not be deceitful because their the true nature is and of course the titus is in order to be mass Raisa, here's the clincher. When we come to already in when we get up to the words, we say, "Hashem, gather us in peace from the four corners of the world." The result says, "We gather our forts." Oh, that's so cute. Cuz we said four corners of the world. So we take our Arab convoys pal. We didn't say anything about your dollar convoys. We didn't say anything about your titus. We're talking about God gathering us from the four corners of the world. What do the tits have to do with it? Or if you have to remember what do you say? Yeah. What do you say? Oh, you say another. Give me the you already said that's not good enough. But you say yeah. Okay. You like guys like to do things quickly, you know. No fooling around. Why do we take our tits when we say the words arba? What's a play on words? It's a pun. What do tits have to do with being gathered from all corners of the world? I found an amazing rabbin. This week's parab says, you know, do you see the titus? Let's let's get the titus going. Okay. You know, you have two parts of the titus. You have you have the the gadil the wrapping. Um you have you have the pil and then you have the gadilum. You have you have onethird of it. It's wound and tied together and two/3 just strings that are separate says that which the strings that come out of the talis onethird is connected and two/3 are scattered and divided that is morame that even though right now in the golos we're scattered like the bottom of our sitsus and we're among and we're on a very low level but the time will come we will have ascendancy and when we will have ascendancy we will come together as one so since we're saying we gather us together the symbol of being gathered together from the gulos is the fact that the titus which are separate on the bottom come together on top I I think according to Mai we understand why when we reference Hashem should gather us from the four corners of the world it's not just a play on world words we're going to take the Arab confo but that is the symbolism of the Arab confo that even though we're scattered and on the bottom now ultimately will give us ascendancy and we will unite and we will be united in Arat is therefore when we So we we make a pion and we show the symbolism in our but friends this would then be a perfect symmetrical conclusion to paras because the para begins with the which because of it hashem swore he would send us into golos. So, Hashem concludes by giving us the mitzvah of titsis, which represents that even though right now we're down and out, we're scattered, some of us are um it's amazing what happened the last couple days, right? I have friends right now came to Israel right before a day before, right? You came right before you're in Israel. We have one of our friends, Rabbi Joerger. He was leading a trip um and he went to London. I'm sorry. He went to Warsaw and now he has to go to London, you know. So the the the Piser Golio Yeah. not only are Jews in Gulos, but people are in all kinds of places even just because of recent happenings. So the mitzvah of titus shows that even though it was nigar and to bear in but hashem will give us ascendancy and when we have ascendancy we will be so we should be that this para was really a tick for the and it should give us uh we read this which really that set this whole problem into motion and we should be to uh turn it back on the right track. Thank you very much everyone. Have a great day. Kto recording stopped.