Parsha Perspectives for Today (Ki Savo)

good morning welcome back to parashat perspectives for today every year every week as jews we are privileged to tap into our timeless messages our beautiful insights of our parsha none of which are coincidental or random but are designed to be able to communicate to messages for us for that week and this week we have the privilege of learning parashes kisavo page 1068 in the earthquake stone akhomish i want to thank our generous sponsors of the parties perspective series for the year our dear friends becky and avi cats and family david grossman thank you so much for your generosity also this morning shir is sponsored by my new dear friend that the saka family in honor of the earth site of bhagavatam thank you so much for your generosity and your newfound friendship so deeply deeply appreciate if you'd like to sponsor our future parshashir brsonline.org sponsor we made it easy one stop you can pay choose the date put in the language brsonline.org slash sponsor with that we begin moshe is continuing the speech on his final day he's continuing this charge this mission to the jewish people and he tells them it will be when you enter the land the culmination the fruition of all of this effort of this redemption of leaving egypt to realize our mission our goal our mandate as a nation hashem will give you this land as an inheritance and you will possess it and you will dwell in it and you will encounter you will fulfill a mitzvah you're going to take your first fruit and you're going to put it in a basket you're going to take that basket and you're going to trek you're going to make the way all the way to israel we spend time we won't review now why the torah never tells us exactly where this place is it leaves it mysterious give us the coordinates tell us the name of the city where is this macomb where is the shrina where is hashem where can we feel he's a neighbor he's accessible he's right there it just tells us mysteriously it tells us very very uh ambiguously go to that place go to that place where celevec described we studied at length the notion that we are to hone our spiritual gps our spiritual antenna we're supposed to feel and be drawn like a magnet to spirituality it is not laid out it's not described to us we're not given the coordinates we don't plug it into the gps we have to go and find it so the farmer takes the first fruit puts it in the basket and brings the basket to you shall i mohamed brings it to the coin in that time and then gives the coin the basket of the name the coin places the basket next to the mizbeh the altar the anissa valmarta and you call out you say and you have this entire proclamation you review jewish history until that point aramaic we're going to look at all this in depth in a moment and you present the attorney they say now i present my first fruit bina and giving it before you god you bow down and the farmer is overjoyed by all the good ash rejoice with all the goodness that hashem has given you and your family your household you the lady the girl everyone who is in your midst the mishnais of bikram and the rambam elaborate on exactly what this process was the farmer took that first fruit and led a parade there was a musical accompaniment first the farmer first of all with the local farmers would go to sleep outside would wake up and call out come let's ascend your slime together they'd be accompanied by a musical accompaniment flute and other instruments people from other cities would come out would greet them would accompany them on their entourage on their parade to ushalayim they call on him the priests would come out it would greet them would escort them in the holiest place they would take these baskets they were placed next to the altar why such pomp and circumstance why such a parade why such a tension all for what we're not talking about a huge donation a large dedication talking about the first fruit a little fig a little produce a little garnished a little insignificant a little inconsequential a little negligible nothing we know the mishna says that when that butt of the first fruit would come farmer would tie a string around so they could identify as the first fruit taking a little fig a little garnish a little nothing and for that music and parade and pomp and circumstance and a coin and a basket and a and a ceremony and a ritual what is going on here we've shared with you before an insight i've heard from abeja shakhtar that in contrast to truma and micer which represents 10 different amounts of our uh income are tithed the farmer would take a percentage of portion of the produce and allocate differently there was too much from the gedola there was myself there was maisoni there was my sushini there was the mice are given to levy there was different tides that were given to different directions but the farmer had to take a much more significant percentage on more unlike a little fig unlike a first fruit one fruit farmer took much more and yet no pop no circumstance no attention no parade no music why the difference the answer is by the time the farmer took that 10 by the time a farmer allocated a percentage the farmer knew how much they got to keep they looked at 90 of that income and the farmer got to keep it this 10 beautiful wonderful they're sharing it they're allocating it they're designated as they are demanded but they get to keep 90 hashem is much more than 90 responsible for the success of that farm of that produce of that income and yet he says to the farmer you you keep the 90 i only ask for 10 percent for you to share with my other children with your siblings the farmer to give out 10 when he was responsible for less than 10 of the success that is not necessarily remarkable so there's no pomp and circumstance there's no parade but bikram represents the first fruit it's the beginning and as the beginning and as the first the farmer has no idea what is yet to come the farmer doesn't know will his field will is produce will it produce anything more and yet the farmer takes that little amount that first and gives it to hashem gives it the base that make dash gives it as he was designated to do that in fact is deserving of a parade of pomp of circumstance the barbacoa has a different interpretation and he says you know every farmer brings their basket and they put that first fruit in a basket and every farmer gets their moment to shine they come before that coin their basket is placed at the mizbayach and you know what's in one farmer's basket might be very different than what's in the other farmer's basket one farmer might be overdue over come with overwhelmed with magnificent flourishing thriving blossoming succulent beautiful produce and the other dried out shriveled up barely holding on but each farmer is to only look in their basket to not compare to not compete but to only look in their basket and this over when a person when a farmer when every one of us with our income look in our basket what we have what we need how we're living and we do in the sense of gratitude and attitude of gratitude then this will feel good and willful happy the parade the pomp the circumstance was to celebrate the individual's success was to celebrate an attitude of not comparing not competing of not needing to live up not leaning to live someone else's life but to only look in one's own basket to be happy happy and satisfied with one's own lot with what one finds the magician precious rabbi on our opening of our passion the merit of three things the world was in fact created taking off a portion of dough originally given to the coin once we lost uh track or confidence of who are was the lineage of koanim today our minigar practice is to burn or to dispose of the khala that we separate maestros the thai they'll be cool in the first fruit shenandoah barishes bara elokim it says at the beginning god created a racist of gracious so that word racist first is used three times it's used in the context of khala it's used in the context of myself and it's used in the context of bikurim and therefore used in all three of those contexts we learn and we deduce that racist first it's in the merit of those things god created the beginning in the beginning and therefore these things that are beginning that are asian it is in that merit and wonders of druk but madrishna wrote the matrix lists other things that in its merit the world was created the world was created in the merit of torah and you saw the jewish people take we know the jewish people god and torah are one we are intertwined the whole world exists for the total which is a blueprint of creation for the jewish people which are the pinnacle and responsible to shape and mold and bring redemption to creation and that is the goal that is the purpose of the world to use torah as the tool to navigate was given the and it says yom hashishi that's a reference to the sixth of even when the torah was given the world was created for when the torah was given the world was created for torah mean that the mahabharata was created for bhikkhuri bikuram is a law in an agriculture agrarian society for the farmer who merits to collect to harvest his or her first fruit so bikurim is allah torah is filled with a litany of laws we have tariag 613 mitzvos bikuram is just one of them so torah is an overarching principle torah is foundational jewish people israel foundational but bikuram bikuram is a mitzvah like many many others so why in the world does the mejis credit in the merit of bikuram the world was created what is special about bikurim so mordechai druk the josh mordecai explains that what is at the core of the mitzvah of bikuram why is the farmer enjoined why is the farmer charged to take that first fruit that he worked so hard first he plowed then he planted and then he watered and then he took the weeds out and then he backbreaking labor and toil in the hot sun watched and tracked and supervised and protected until finally he harvest that first fruit and gives that first fruit to the basamita's yoshi lime and what is at the core mitsos bikuram we learn the concept of gratitude even though really you'd think that what comes first is most precious to us people hang their first dollar they earned on their wall people remember their first of everything in life the first is the most precious the first represents all that hard work the first captures what led to it what came before it and yet the farmer takes that precious first and gives it not on the wall and doesn't put it in their own hall of fame the farmer takes that first and presents it to hashem um and the farmer is making a statement the farmer is affirming that they know that everything they have everything they produce everything they bring in everything they harvest it is all from hashem is is an expression it is an exercise in gratitude that's bikuram the world was created for bikram in the merit of our living with an attitude of gratitude of being appreciative of having a sense of context of being makier tov identifying and recognizing and pointing out and calling out and communicating our gratitude and therefore for the purpose of gratitude the whole world is worthy of being created like the ramban writes at the end of pasha's bow shitaku is called the tackle is the goal the purpose the essence of being created is to communicate our appreciation to hashem for everything that came before so go to ma tatov that is the core of akara satov at the core of akarsatova's humility to recognize i was incomplete without what you did for me rafner we counted it we've recounted it countless times the rafter points out the same word mode the same word means gratitude and it means admission because every time i say thank you i am making a confession i needed you i benefited from you i am better because of you so a person who's unable to confess and unable to admit to another is not going to be able to express gratitude to say thank you to say thank you is an exercise in humility it is a statement that i admit that i needed you that i benefited from you that i'm grateful to you and that is why the world was created for us to be humble and modest for us to be selfless for us to be appreciative for us to be grateful in the merit of bikurim the world was created an attitude of gratitude and attitude of gratitude and then radruck continues but before we can offer another interpretation we have to add two more questions he says we find the mitzvah bikurim that they are placed that the farmer bows down to god in the process in the ritual of bringing the bikurim the farmer bows down to god that's our beer we have to understand what is this great noble exalted idea that the farmer has to bow down we don't bow down when we take the lulu of an esrog we don't bow down we blow the chauffeur we don't bow down we like the hanukkah candles to walk into the sukkah so we don't bow down when we put on our filling why bow down be kurum is a mitzvah tayak 613 why bow down with this mitzvah when we don't for others so we find matina two ingredients that are forbidden to be offered on the altar are levin we do not one of the ingredient two ingredients that we do not include in any sacrifices are leaven and honey and the rishonim explained to him and others the time of the fish yates a heart a domeless or we know that the evil inclination the desire the voice of temptation the voice of of animal impulse and instinct it is likened to leaven so why is the atari like leaven because leaven is inflated and when our ego gets inflated when our desire when our drive when our insatiable appetite gets inflated and we pursue it with reckless abandon and we give into it and indulge it then it's also compared to dwash it's sweet we think it's delicious like honey sofa honey it begins by being sweet and it ends bitter mccain racist the exception is the shaylach they come from levin and they're sweet the question of hashem if the torah generally doesn't want us so why in the midst of the mitzvah of is it an exception why can't the myths of quran come from leaven come from honey which is something which is uh repulsive something which is rejected when it comes to all other corbanos when it comes to all of the carvano's and moreover wonders rav druk rashi writes meirecious local racist incola paris hailand the only the only fruit that is eligible to be brought as bikurim are the seven species alone not everything else as the posix says erichito just like the land of israel is praised with and through the seven species so to the mitsubi kurum is only with the seven species so therefore you could ask why these seven species called racists they should be called take from the best of the land why are they called take from racists or it's the first or the beginning of the land sort of druk answers as follows he suggests the following the first interpretation we brought was from his father the jurash mordechai of mordechai druk that the quran is an exercise in gratitude akara satov which itself is an exercise in humility in anivus and perhaps that's why by the way the farmer has to give a recounting of history till that point because the farmer remembers with humility where he comes from farmer doesn't think you know what i'm the end all in be be-all i came yeshmea is something from nothing i remember my humble beginnings i remember how grateful i am i remember the miracles of why i got here and then the farmer presents the new fruit because according to mordechai druk the bikram is an exercise in in humility but of druk his son mayor druk offers a different suggestion based on these two questions about the leaven and about the honey and why are these seven species specifically called gracious he says we find many times in the torah that the russians may add them the torah wants us to give god wants us to give to dedicate to devote our first you bring the khan racist pria dhamma we find pigeon aban a first son is given to the queen has to be redeemed with yerusha curatious oh no lo mishpatab we have a dagesh on the racist racist we have many mitzvos in the torah that begin with our first like yaakov voracious oni what we do first as akashivas our first accomplishment our first achievement our first return our first payros literally and figuratively represents has a significance has a special place for us so when we take that which is the most precious that which is most special and we dedicate it to hashem as i call him everything follows the beginning so if we get our beginning if we get our first right everything will follow it everything follows the beginning the beginning is so important it's important to get it right it's important to start with the right attitude it's important to create some momentum and subtraction because everything follows the beginning and that's as radruck is the idea the torah tells us in shock wake up the right way wake up with zeal and enthusiasm and energy wake up with a positive attitude and optimism wake up and greet the day don't sleep in don't snooze don't let half the day disappear wake up and roar like a lion because everything follows the beginning of the day and now we understand when it comes to other carbon monoxides when it comes to other flower offerings you can't have udvash you can't have leaven and you can't have honey why kashmir dubai so when it comes to the beginning of the minika you can't have those ingredients but when it comes to the beginning of a person now the bikurim they include it to tell us that we have that ability inflate ourselves to see ourselves our capacity our potential to see what we could achieve to see who we could be to see the greatness the godless to recognize and to appreciate what we could do and who we could become the idea that the world was created for bikurim is that the world was created for us to dedicate our firsts for us to dedicate our best selves for us to dedicate our personalities our skills our talents that's what the katsuraba says the heavens belong to hashem and the earth is for man it means that god gave the earth to man to turn the earth into heaven that's our mission to build that bridge to create that connection to transform the earth into a little piece of heaven and to be able to make that difference here on earth to wake up with that attitude and to make that difference and to be able to create that to be able to create that reality you come back so very interesting we say in our ubasala torah tells us you bring the basket with the first fruit to the koen and the cohen the coin takes the teneme the coin takes the basket from the hand of the farmer and he places the basket next to is bayak in front of the altar so it's very interesting in our allah mercy in our allah mecca we say al-tanuvasa we thank god for the food that we just ate if we eat from the five grains we eat from the seven species we drink wine we make it so we say for the field. and for this desirable beautiful broad uh wide open wonderful land that you bequeath to our ancestors for us to eat from its fruit to be satiated from its goodness that we recite the supposedly shortened version of of benching and yet it mentions ambassador so the question is asked wait benching itself doesn't include that theme alameri is supposed to be a succinct consolidated version of benching so why would the consolidated abbreviated version of benching known as alameria have a theme that doesn't even appear in the benching itself namely what is it doing what is it doing here sorry quotes from his brother absolutely we heard from mordechai druk where he sort of mayor druk and that was almond rock what is zayama's supposed to be a consulate abbreviated for him so he says the following says the following maybe maybe it's an illusion to hear we know you say not just on the grain but also the shiva's number apostle goes name is they were placed next to mizbayach when we say the alaperos when we say this bracha which references those species we miss we long for we feel the absence of the base of magdash and that's why we include this theme that's why we mentioned mizbeh specifically here now when the farmer recites this formula when he brings these first fruit he says this review of history arami over the years and aramian tried to destroy my father i came down to egypt and he descended to egypt and sojourned there we were few in number from there we became the goddal atsum varav we became a magnificent nation what does it mean at rami abu dhabi who is the aramid avi who is it so rashid quotes love on we reference this in our haggadah last year in the pashushir we quoted from raviositsirimone we quoted from the chief rabbi gushed in his beautiful agatha he has a wonderful interpretation of what are we doing here aramid avi love and wanted to uproot everything love on was was worse than para what does that mean lovan didn't try to destroy the jewish people para tried to annihilate the jewish people what's going on over here that's what we quoted last year but i want to share with you an insight from the laboratory i got this magnificent set of hamashim i'm very grateful to the editor for sharing it uh with me thank you very very much it's a beautiful new set of homashim that recently came out here you can see it mccross godolas pardes what is the macros godolas pardes listen to the in commentaries that are on every page of this macros godolas a very unusual pneumocross godolas classic commentaries uncles rashi swarner or him even ezra cleokar amazing amazing all neatly laid out a beautiful beautiful new hamish which i'm very grateful for and looking forward to going through more in depth so here he quotes from the kute sikhos from babaji who writes why this farmer the farmer brings his first fruit and he makes his way with pomp and circumstance on a parade as we talked about too yerusha lying to the base of makdush and he's greeted he's met by the cohen the coin takes his basket and the farmer offers a declaration he recites this magnificent formula and he says love and wanted to destroy us and here we are and boy am i grateful why does he specifically mention love and paro why does he invoke those two villains why doesn't he mention other great miracles kris yamsuf there are countless miracles that escorted us through our journey in the mid bar why doesn't the farmer review the other miracles why specifically these the islam says only kicks in after we conquer the land and settle the land on the scene because the gratitude the farmer is meant to feel is not just for the gift of the land and for the fruit allah al-assin al-sambo from the jewish people have been journeying 40 years 40 years we have been unpacking and packing and unpacking and packing on the run we've been mobile we've been on the on the move the jewish people have been journeying and now finally they get to settle down get to unpack this there's a sense of consistency a set of settling in a sense of joy mode because we had been settled in in mitzrayim we had been celebrating with lovan that last sense have settled in was with people who wanted to destroy us love and wanted us to assimilate assimilation is in some ways even worse than physical persecution assimilation we we uh utterly disappear um we specifically invoke these miracles because now the farmer is turning to transition to settle in but to settle in with safety and security with joy and optimism with continuity and with the jewish attitude of jewish mentality a jewish community a jewish future as opposed to the last time we settled in when all that was at risk all that wasn't threatened so kriya samsuf incredible miracle the mon falling unbelievable miracle the bear tremendous miracle but we're not simply mentioning miracles the farmer is not only reviewing miracles the farmer is reviewing those who wanted to annihilate who wanted to destroy and with gratitude making and offering a recognition the miracle of being here today the miracle of how many things had to go right to survive so you could bring that first fruit and all you think about is the first fruit or you could bring the first fruit and realize everything that went into that first fruit not only you know i have a first fruit because i'm here and i'm here because i have parents and my parents are only here because their parents survived the war and they survived the war because of these miracles that happened so every moment you know in a jewish simcha hashem our extended family has been zohar to have several symbols recently and we should all have many many more of sheva bracha's weddings bar mitzvahs and basmatis and brussels and birth of girls and all kinds of wonderful senchas and very often what happens you find it's probably unusual i won't say uniquely jewish but it's unusual you're speaking at a sinha and someone or someone's often several people will invoke previous generations grandparents great grandparents who are no longer here not only because maybe the the uh the person we're celebrating that about they're the namesake of someone who lived before but when we have a simcha we don't just freeze the frame and pause in that moment to celebrate that in real time but it becomes an excuse to talk about everything it took to get to that simcha who came before and how we got here and what were the miracles that we experienced our community just suffered a terrible loss in uh the loss of of work mr martin judith a holocaust survivor he was an extraordinary extraordinary individual like all survivors who had an amazing life story but it didn't bring him down having lost his parents and his siblings aunts and uncles and cousins everything in the world he knew he was devoted and dedicated to rebuild it his life was about bringing six million more into the world it was about continuing the jewish people and the end of his book he has an autobiography amazing amazing memoirs and uh called uh um destruction and rebirth and in it in at the end he has a chapter that recounts all the miracles god did for him he goes through his life and says you know people wonder how do i believe in god so here's a chapter that recounts and recalls all the miracles of how i got here this is my memoir the end of my life he was 94 years old he says here are the miracles throughout my life of how i got here his grandson-in-law at the funeral that just happened on friday his grandson-in-law spoke beautifully about him ami and at the end he said saba you won you defeated hitler you accomplished all you set out to do and that's this farmer a they wanted to destroy us they wanted to eliminate us and the farmer says but here i am despite paro's best effort and despite lavan's nefarious plans here i am in the basement in yerushalayim presenting my first fruit to the cohen celebrating we won we defeated those enemies here we are hashem we thank you with akar satov bikuram the samakhta bachalatov with the tremendous sense of gratitude and the farmer then continues with the vidue myself and he says the following video rejoice with all the goodness hashem has given you we now go on and the farmer offers a confession about his a confession about the tithes the tides that the farmer brings they have to be taken from crops based on a three-year cycle every year the first tithe is given to the livium during the first and second years maestro cheney has to be taken to shalayam during the third year instead of maester cheney maisoni is brought and distributed to the poor and it's repeated every three years with the exception of the seventh year next year for us which is a shmita year in the 50th year which is a yova year by the day before pesach after each of the three year cycles the owner has to make sure that you delivered each of these three-year responsibilities these taxes these tithes and the farmer would get up the last day of pesach for the fourth and seven years he would recite this he would recite this confession that he got it all right now it's big question we've discussed in the past we're not going to discuss right now because there's so much more to cover but this is a confession the mishnah calls this vidue myself torah doesn't call but the mishnah calls it viduemyser it is the confession of the micer kind of confession if you look at it let's examine this confession what does the farmer say he says i destroyed everything that was meant to be purged from the home the sativa i distributed everything properly where it was meant to be given i did everything the way i was commanded me i didn't violate anything and i didn't forget to do anything imagine we spoke about this last year two years ago i come home and i tell my wife i have a confession to make she says ooh interesting let me hear i'm not happy but what is it we'll work it out what's your confession so i have a confession to make my confession is i'm perfect my confession is i did everything right i've done nothing wrong i must confess that i'm perfect that wouldn't go very well that's hardly a confession so why do we call this vedoi meisser the confession of micer we've offered several answers in the past we're not going to get into that now but what does it mean what does it mean so the beautiful imrim the vision of the helicopter says what does it mean so he says i did everything as i was commanded i did not violate any of your rules i did not forget or leave anything out loud i have not eaten of it while i was in a state of mourning nor did i destroy it when i was in a state of tomorrow and i did not i did not give any of it for the needs of the dead i heard your voice and i did exactly as you asked what does that mean what does that mean we said regardless i distributed it and i gave it out to everyone including the poor and i didn't violate your mitzvos says some people have a tendency to say you know it's okay that i cut corners and bend rules it's okay that i cheat and steal it's okay that i neglect mitzvos it's okay that i'm not vigilant or scrupulous and i'm not observant of torah and mitzvahs you know why i give a lot of stucca i write a big check i give a lot of stucca and therefore i pay my way out i give a lot of stucco so by giving a lot of taka i excuse myself from the other things that i come up short says the torah that is an incorrect and appropriate attitude the governor sativa live villager one should give what they need to give and at the same time lower varti mitzvos it's not an excuse giving stuck is not an excuse it's not a payday or a payoff from being able to get out of doing mitzvos and then he continues the farmer says the word mimeno is the same letters as the word mammon which means money af means i didn't eat the tithe i didn't eat it in the state of mourning i didn't eat it in a state of mourning me me menu read it don't read it me menu but read it as mamon says what the positive is telling us is i never got said over money i never let money bring me down money can create real problems people who have a deficiency of shortage it's not easy it's not simple it could be a real struggle but it doesn't have to rob or steal us of our happiness and so the farmer says no matter how well my produce did whether it was a great year or whether it was a poor a weak year either way nevertheless i wasn't ever my happiness was not influenced by mammon mimenu i never got sad from a lack of from a lack of money that is the immediate that's listen to this fast i miss was worth turning into tuning in to the whole parachute today just for the following sfas ms so if you're multitasking while you're watching or listening and you tuned out for the last couple of minutes tune back in yeah i'm talking to you tune back in and listen to this semester because this was worth the entire thing wonders rebbe wonders would be the life of guerra of sas he says what do you mean i didn't violate any of your mitzvos velocity and i didn't forget i didn't neglect them isn't it redundant isn't it repetitive i didn't violate lo shakti i didn't forget of course if you didn't violate you didn't forget if you did the mitzvah you obviously didn't forget to do the mitzvah you just said and acknowledged you did the mitzvah so why the redundancy what does it mean i didn't violate your mitzvos and i didn't forget so it says what do you see from here you see that a person can forget the mitzvah even while they are fulfilling it there are two different accomplishments these are two different measures two different goals number one lo avarti mitzvos do the mitzvah but number two while you're doing the mitzvah be mindful about the mitzvah pay attention to the mitzvah be present be fully engaged in what you are doing you see from here that you can forget even while you are engaged even while you are engrossed even while you are doing it when a person by wrote by habit on autopilot is mailing it in to those who are watching externally to the spectator to the observer it looks like you're doing a mitzvah uh but if your mind is elsewhere so somebody's shaking the lull of an estrogen somebody shaking the lulu of an asteroid to the spectator in shul or walking by their sukkah oh there's a judas that you're fulfilling a mitzvah but you know the person's shaking their loo love but their mind is elsewhere they're thinking about a conversation they had they're thinking about something they have to get done they're worried about something in the future they're thinking about something totally nourished kite but their mind is elsewhere that then they're not really there basham said we are wherever our thoughts are so the halogen rebbe says the beautiful says these are two different levels we're trying to achieve one loaf the action get the mitzvah right get the act right but and also don't forget while you're doing the mitzvah lo shakti while you're doing the mitzvah don't forget to be present for the mitzvah going through the motion of mitzvos very good at our generation we have opportunities we're scrupulous we're vigilant where mahmeer we're careful we're beautiful at performing the mitzvah but being mindful being present being there not as good this actually is relevant to the very last puzzle of our parsha very last fulfill the words of this bris the covenant the torah and do them one of my favorite so neglected in the whole torah observe the words of this covenant and perform them why le man what does the montaskill here mean the word tasquila means so that you are successful so you are successful in all that you do how are you successful in all that you do so what does that mean so the the targum says uh target minister says la mantasquilo it means that a person that has his uh his bone in us his bone in us to be present to be fully engaged uncles here in our pasha says to be successful in all you do who doesn't have that aspiration who doesn't have that goal who doesn't have who doesn't have that goal to want to succeed in everything that we do the montasquila man our goal our mission is to be successful in everything in everything that we do in everything that we do however the targamyrushami targumir xiaomi is different than uncloser how do you define success what is success for you is success your bank account is success your wardrobe is success followers and friends on social media how do you define success how do you define success observe the words of this bris so you are successful how do you define success so the target mirashami differs from the simple interpretation of the passage and writes guard the words of this torah why this bonan so you will contemplate all that you do miss bonane his boneness his bonus is the key says revolba in alesha on page pates his bonus is the key that unlocks the spiritual treasure chest being contemplative being present being engaged being mindful being conscious with what we're doing his bone in us so many people are mindlessly callously momentum is carrying them through life and that is an unsuccessful life it doesn't matter how big your bank account it doesn't matter how many zeros it doesn't matter what other other whatever other society's measure of success is if we're not miss bonane if we're not present and mindful and our mind is elsewhere then where are we and what are we doing lo shachati not only did i go out to dinner with you honey lo shakhti i was present and i was there not only did i take you to the park kids lo shakti i didn't forget to be there while i was physically there i was mindful i was present this is an emphasis on this that notion of of mindfulness of presence of being vigilant of being where we are ms bonane the secret of success as revolver the very definition of success is his boneness to be misbonning to be present to be mindful to be engaged to be engaged moving right along perhaps spoke to jewish people what do these two's word means ushma israel what's the difference between and shema israel two words huskys maison moshe the koanum the levium are trying to get the jewish people's attention and trying to communicate and impart this message today you became a nation today you became a people listen to god's voice and be observant and you will live a beautiful and a rich and a powerful life what do these two words mean we know we're familiar with shema is a familiar word tashima means to hear to listen what does the word has case mean so the means picture in your mind says this foreign have a vision have a picture have an image ushma and contemplate and then you will hear and then you will understand so revolver writes the vulva writes hash keys this is an ali baze on page i and dalit and revolver writes my israel listen to this listen to this beautiful insider revolver he says you want to succeed in life there's a concept called having vision imaging you know lahav de la have de la hobdo great athletes do this great athletes the golfer before they swing is picturing exactly the trajectory the speed the target of their ball the the football player is imagining and seeing that play unfold before it happens the baseball player is picturing that pitch and how they'll hit it where it will go the great athletes love deal they use this incredible power this tool that they're taught to have a picture to have a vision and that helps it become a reality so it says revolver based on this foreign we can do the same thing when it comes to emunah and when it comes to our relationship with hashem and pesach picture yourself like you left egypt imagine that pillar of fire that is illuminating the way and the path imagine all the jewish people collectively walking out and charging out picture with ammuna make it come alive imagine the events picture the base on mikdash picture pictures receiving the torah take a few minutes and let your imagination fill with these images fill with these details let the imagination run wild this notion of using the imagination of imagery of vision of creating a picture in order to create a reality this is not new and it wasn't discovered by star athletes says the swarno imagine it picture it ushma and then think about it because we can create that reality we have the vision we have the picture and then from the vision and from the picture we create the reality we bring it into reality we bring it into into being parachutin but the year and its curses but the year and its suffering that the year and its challenges its xeros that the year and the tragedy of maroon and the tragedy of the bleachers and the tragedy of the collapse of the building and surfside and the tragedy of the boys who died in the plane crash and the tragedy of covet and the tragedy and the tragedy and the tragedy let the year of close of tragedies end let's read the tokugawa let's get it out of the way let's close the book let's turn the page on let's get the curses out of the way and move on to a life of blessings and that's why khazala rabbi is instituted and they designed the cycle of reading the torah that we read kisavo before rosh hashanah that we end the year we read the curses to conclude the year and to move on to a year of blessings so one of these curses the arrows that the people answered on main two is cursed is the one who doesn't uphold the words of torah to perform them the entire people say amen the ramban has several suggestions of what this means and one of the suggestions of the ramban is means that you have the ability to be making torah we can uphold we can lift we can support torah and we don't you're online at the supermarket and somebody bagels you you know what to bagel you is a bagel is when somebody wants you to know they're jewish and they're essentially inviting and inviting you to engage the pentaly inside them so they uh say oy vey they uh ask you when does rosh hashanah fall out again they say something to indicate to you that they're jewish and they are all but begging you they're all but begging you to engage the jewishness in them you have an opportunity will you be or will you ignore will you move on will you neglect will you walk away will you leave the conversation there or will you accept the invitation will you engage will you inspire will you uplift will you share will you go make contagious our love of torah says the ramban curse it is you have the opportunity to lift the spirits of a fellow jew you have the opportunity to inspire you have the opportunity to engage to elevate to enrich with torah and you neglect it and you walk away and you ignore it you are cursed you are cursed but then quotes a second interpretation based on the irish almighty and says what is this the the shimon banyakim omar zakhazenshu omeg is the torah falling the you will show me wonders does someone have to uphold the torah is it falling down is it falling down that it needs to be supported or upheld right we we know that the torah carries us more than we carry it so what do you mean yucca cursed is the one who doesn't uphold the torah so that inbound quotes for you shall mean sultan you shall meet a quote from shannon who says this is the khasan meaning the one who does hagba the one who holds up and opens up many from here see that everyone wants the aliyah the aliyah to the torah comes with the speaking part so that's the bigger keyboard people feel oh it's a bigger covert it's a greater honor when i'm called up for aliyah the torah there's a speaking part the ah that's for the strong guy in shul i really want an aliyah but you see from this ramban from this you shall me that hagba the fulfillment to napi orisha is to in fact lift proudly lift the torah and display the torah for everybody to see but the question is is that really such a big deal is that really such a thing here the torah has a list of and what is among the list of other don't worship idols and don't uh strike or curse your parents and don't violate business boundaries and don't trip a blind person and don't uh aggravate the the convert and the orphan and the widow and don't violate rules of promiscuity oh and make sure when you do hog everybody can see does that really belong on a list is that the culmination of the list the pinnacle of the list the climax of the list the end of the list is don't do curse that is one who does all those really bad things and by the way cursed is someone who doesn't do hog but impressively so what's really going on over here sort of druk says the following is ishta min he says lom dimanu zai soda awesome we learn a very very important foundation asa you see that what we learn from here is that what we see has an enormous impression upon us what we see what we see leaves an image what we see creates a vision what we see creates a reality if there's somebody who barely unrolls it and barely turns around and is barely holding on to it as the torah itself is shaking it leaves one impression but when you proudly lift it and unravel it when you can see it and put it on display when it's held high magazine is weak and frail and barely holding on it's wiggling it's falling you're so nervous you just don't want to hit the ground you don't want to fast then you're not going to be impressed but if the person is strong and regal and royal and holds it up and proudly displays it you will feel lifted with it you will have a certain image torah will have a certain brand what we see has an impression has an impact on how we feel on the reality of what we are similar to see and think about have a picture have a vision this is that cursor is the one who doesn't lift it right and we see this also when moshe broke the luchos why is it one deserved moshe first came down he had to see the people and only then did he break the luchos and the maharisha wanders why when moshe was on top of the mountain and god tells them go down your people have they've messed up they've blown it it's all wrong when he hears that terrible news why doesn't he shatter the luchos right then why doesn't he drop them and break them right then why does it take coming down so the marshall answered basham safari nearly named because seeing is believing more than when someone informs you of something when you see it with your own eyes that's when there's real pain what we feel with our senses what we see with our eyes creates a reality more than even the knowledge that comes into our mind so you see from here the power of seeing the significance of seeing what we see creates a reality which is a reminder the negative impact of the wrong images but the positive impact of the right images seeing the right thing and seeing it in the right way can have an enormous impression on us you see this also with the notion of the sota sota kukula yosemite the commentators and precious nassau why does the story of the nazir vowing not to drink wine come right after the story of the sota of the woman with infidelity because kolarossota if you see what happens to a sota yuzu assam and seeing the impression of leaves just seeing the reality there could be a wayward woman i heard about that in movies and books i heard in far away paces in other societies and cultures but there could be such a woman i could know that i could see that harowa solta becocula when you see that reality when you know it's a possibility you need to do something to dispel to offset to erase just the negative impact the contamination of knowing of seeing aroha a sota bika kula you have to take an action what's the action yazo atmo you see that power we see that power so that's what's going on over here doesn't really open enough columns and doesn't really turn all the way around and people can't see inside the torah and they are not uplifted they are not moved by seeing the torah economist could have a negative impression it could have a negative impact you see picture and then there is the reality and that is as well as well going on over here okay we have time for one more let's do barach atta we'll do one more quick one at the end of the tokaka toka tells us why is this harsh rebuke why is this harsh punishment this graphic painful difficult horrific punishment why is it visited why is it meted out in the jewish people because says the torah because he didn't serve hashem with gladness with goodness in your heart when everything was abundant when you had it all when you had so much to be grateful for instead of focusing on what was there you focused on what was missing instead of focusing with gratitude you focused on complaining you weren't living the simha you see the power of simcha is so strong that when you lack simcha when you don't have joy the tokuga is visited upon us so the katsukareba the great khatsuka this wonderful safer i've been sharing with you ms vermouna the halogen management you know you could read this in one of two ways either that you didn't serve hashem with simcha meaning your service of hashem was wrote and said and fabishna and miserable that torah and mitzvos were a burden and a hardship that you wish you could unload it and you didn't have to do it you could read it that way or you could read love hashem and how were you not serving hashem were you not serving hashem but at least feeling a little guilty were you violating hashem but feeling a little down were you violating and not realizing you could have been in the service of hashem but feeling like you're under achieving no not serving you were doing it with a full heart you were neglecting hashem and happy about it you were not serving hashem and how are you not serving hashem you were joyous and you're not serving hashem again we see that expression that a person god forbid is not serving hashem with joy and with with enthusiasm with energy with mindfulness with meaning with geshmach but rather wrote and habit and just getting by with the bare minimum by day's end it's karaode and this way a person becomes very cold cold-hearted it's a very cold judaism and they forget there's a creator until they violate kolaveri if you know there's a god if you feel accountable to him if you recognize there are consequences even when we're tempted or drawn to do the wrong thing we remember there is what an important value what an important idea not just to put a check next to the mitzvah lula vanessa checked fill in check dominic checked stuck a check check check check daffy me check check check check check it's not about a check it's not about just doing it it's how we do it it's how we do it with love with simcoe with joy that is the key to the continuity of our people it is what's critical for our children to see that it's not it's not uh to be a jew that it's not something which is hard to be a jew but it's wonderful it's beautiful that it's it's amazing it's life-changing to feel basil in everything we do wishing you a beautiful day if you'd like the notes partial perspectives it's a beautiful pdf 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