Parsha Perspectives for Today (Vayikra)

good morning boker tov and welcome back to parsha perspectives for today our weekly analysis and study our learning of the parsha in order to extract and to draw contemporary lessons and messages to inspire us each and every day i want to thank our generous partial series sponsors for the year dear friends becky navi cats and family loving memory of becky's father david grossman david ben menachem thank you for your generosity and thank you for your sponsorship this morning's show is also sponsored by mark and madonna berkman in honor of boca raton synagogue with appreciation for the efforts to use technology to be able to inspire people around the world also sponsored the nishmas with a holocaust survivor a case study and a moon shooter thank you all for your generous sponsorship if you'd like to sponsor a future share or episode of partial perspectives or any of our other classes please email lee at brsonline.org lee org and with that we begin the third book of the torah we have transitioned say fabricious the birth of our first family to safer uh schmos the birth of our nation of our people and now moving over to the book of vayikra the story of taurus koanim the story of the priests and the way that they lead the way that they the way that they offer carbanos we've gone through the building of the mishkan the significance of the mishkan of creating a house a dwelling place for hashem to be down below and now we move over to the function the different corbanos what was offered why was it offered how was it offered the role of the kohanam in the world which is significant and safer schmos we talked about we are to be hashem took us out of it's trying to be a mammal i had the privilege of speaking on sunday magnificent new shul in north woodmere my good friend of aria liberts and we spoke about exactly what this means you can find it online if you'd like to listen what does it mean why did hashem take us out of mitzrayim the very reason he took us out of egypt was to be imam lakhas kawanim a nation of priests what does it mean to be a nation of priests the role of the priest vis-a-vis the nation is to inspire to teach it's to be a religious role model so we the jewish people vis-a-vis the entire nations of the world we're the priests none of us have the luxury none of us have the right to say i didn't go into the rabbanus i'm not a rabbi i'm not a rabbit son i'm not a i'm just a simple person no one can judge me no one should hold me accountable i don't have a responsibility to be a role model i'm not an example charles barkley could say that nobody else can nobody has the right because we are we are to the nations of the world what the priest is to us so before we can go and serve as that role our mission our mandate he took us out of mitzrayim allah before he could listen to the whole talk through sunday all the mafirshim explained the reason he took us out was not to liberate us to be some secular political entity he took us out in order to be shamed he took us out in order to sanctify his name it's why he took us out so before we can understand there for our role and mission in the greater world as a nation of priests we enter taurus conan now that we become a nation we need to understand the role of the priests within our nation and then we can understand our role as priests to the entire nations of the world so we have a lot to share this morning many insights from rav druk and then i have a special treat for you roger was in boca raton last week and i recorded a video with him to play this morning his divrei torah on our parasha on mo shritan connecting to the time of year on pesach and a little question and answer i did with him about his cabrusa with her crime kanyevsky about how he learns and prepares for his pastorship i'm going to play that for you at the end and i hope you will enjoy he speaks in hebrew i translate everything into english as hebrew is an evil it is accessible so stay tuned all the way through and at the end and as i told her of druk after the recording i said every week i quote rob druk right now we're learning a magnificent ishtamin i said many of the listeners don't know when did he live with the ramban with the who was he i want him to see his face to see your face i told him i want them to know you're alive now and that you're part of the world in which we live they'll appreciate your torah even more and he kindly recorded with me so we will get into that page 544 art crawl stone by the version god called moshe and then he spoke to him first he called him and then he spoke to him now we've seen this uh we studied this in the past last year notably at length the small olive the aloe zera where does it come from why is there a small olive here vayikra el we spoke in the past it's brought down this is where we begin children learn hamas starting with safer vayikra now with would have asked me that is the work pedago worst pedagogical decision anyone could ever make vajra esoteric so difficult to connect to seemingly barbaric that's where we start in the minutia and the laws and the details of carbanos that we struggle to relate to ourselves today that's where we begin are you kidding so the before she'll explain the aleph of ayakara is small an allusion to the little children we start with carbonus children need to know that to be a jew is of course it's you hearing me and shy singing it together geshmacht it's wonderful it's amazing it's beautiful it's pleasurable it's joyous but there's often sacrifice if you pay for that jewish education it cost a lot kosher meat it's difficult you don't always want to wake up for chakras you don't want to always give up your saturday for shabbos there's karbalas in life we have to be willing to sacrifice compromise and to give in order to come close to hashem and we start with that message for children the small aleph we communicate we remind our children that while don't forget that it begins with sacrifice it begins with submission salvation footnote 4 talks about religious man what it means to be religious is submission if you only want religion to do what's right for you you want to feel happy and good it should serve you that's what it means to know what it means to be an evidence to be an em hashem is to submit and surrender to him we start with the small aleph the balaturin writes on the small aleph the aleph of small she who was so humble and so modest did not want to write out the first the full word vayikra that hashem called him he was so modest hashem called me he didn't publicize that hashem followed him and he was a friend of his on social media he didn't want to put out there that hashem got in touch with him and called him and said come here moshe's humbles nobody's business today you see it all the time on social media people happen to run into an athlete a celebrity a powerful person they take a picture with them and they post it as if their social standing goes up as if that person is a commodity i'm connected to them they're famous therefore i'm famous we like to drop name drop we like to drop the connections that we have moshe was exactly the opposite the baloterum says he was in on of and he was a goddel to be great is to see yourself as small not small that you're insignificant but to not need to broadcast or proclaim it for the world so he wanted to say i was trans happenstance happens to be hashem was going through the phone book he happened to call me could have called anyone could have called you it was chance it was random he happened to land on me but he could have landed on anybody rather than hashem specifically tapped me to moshe's humility the same way that he appeared to bilum and it was chance happenstance random it was via car similarly moshe wanted to say it was just like that like it was for bill and will be for bill um i'm in charge i'm the boss and i'm telling you that i called you by design i called you with intention so how dare you write a car as if it was a chance i specifically reached out to you shiva mellow motion mahmoud al qaeda yosemite so moshe again protested he said no if you love me hashem you won't honor me if you love me you won't ask me to be the honoree if you love me you won't know leave it out i'm a nobody i'm a nothing i want to be invisible i want to hide in the shadows so they came to a compromise says the bellator what was their compromise and olives the era the small aleph on the one hand it's not a big aleph it doesn't sound like hashem intentionally called them on the other hand it's not invisible it's there it's different than billam any partisan we just read two weeks ago in particular that moshe didn't know that when he descended from the mountain when he taught the people the torah he had these rays of light that emanated from his head um where did those rays of light come from moshe illuminated the world that moshe was on fire literally it looked like fire was coming from him where did it come from when he was writing the torah and he used the quill there was ink left over the rosho and that ink passed over his head um and from the ink that was left in the quill that was passed on his head that's where came these rays of light emotionally there are many many people delve into very very deep and beautiful reasons to the notion of this extra ink in the quill what does that mean was the extra ink is individuality we have the torah that is objective that is absolute and then we have the relationship with hashem that is individual and subjective that is uniquely ours there are many many beautiful different interpretations bro druk asks a fundamental question that is lost on many of us asked of druk what do you mean that there was ink left in the quill who messed up here did hashem underestimate how much torah would be written did moshe not write it the way it was meant to be written why was there ink left in the quill why was there ink left in the pen to begin with talking about the omnipotent infinite almighty the perfect hashem the perfect ribonus shalom he did not know which pen with how much ink would be the perfect exact amount in order to be able to write the first safa torah why was there anything left um so the answer is you know where that extra drink came from this aloe vera because moshe out of his humility insisted you cannot write my full name there was some ink left over and you cannot write the full word you have to make that owl small if you can have it at all i'd rather you not have it so there was leftover ink similarly later when hashem himself testifies after his sister speaks lashanar about him and hashem himself testifies and says moshe was the most humble of all men that word is written without the you and moshe insisted on it and therefore there was extra ink left over nimsa shosa navas of allah now you know where the brightness where did the glow come from where did the shine come from the shine the glow it came from his humility when we say it came from the leftover ink that came off of his head what does that mean he didn't take the ink and smear it over his forehead what it means is the reason for the leftover ink namely his deep humility is also what created that sense of countenance and now we understand that loyada moshe said not it doesn't mean that moshe didn't know that he merited to have these rays of light the opposite what moshe didn't know what he didn't know was how humble he was so humble that he didn't think of himself as great that's what the pasuk means he didn't know that he illuminated the world he didn't know that he put off this glow the shine that came from his humility in his not he didn't know because he didn't happen to pass a mirror and didn't see it he didn't know because he was humble and never saw or thought of himself in that way interpretation that puts it all together where did the extra ink come from he insisted on the small aleph and he insisted that the you'd be removed there was leftover ink and the leftover ink created this light not literally created the light but the cause of the leftover ink is modest in humility was the same cause that created the leftover light the leftover light okay number one that was number one in rodrick revolver says vayikra el moshe why is hashem first calling moshe vaidabir 11 speaking to him why what's going on over here so the the ghazal tell us that you see from here the magistration is from this passage then moshe did not go into the mishkan until hashem specifically invited him and you see that a person should not enter without being invited we don't let ourselves in we don't force our way in we don't enter a conversation or a space where we weren't invited and where we don't belong and you learned that from moshe moshe who was the greatest of all people part of the rambam story is to believe moshe is categorically different and better and greater and superior than any other human being a human being but a superior human being and moshe who spoke palpa hashem moshe who's privileged to have the closest relationship with god still did not enter casually or comfortably until he was invited in so too no one should enter until they're invited in this is a manifestation says the majesty of das you see mekan from here that moshe das we spoke about this i believe in the partial show last year tell us a carcass a putrid smelly rotten carcass is better than that listen to last year's parties here we quoted an amazing story from iron machines that's all when he paid a shiver call to his rebbe rafner zaza and how rafner invoked that hazal because he was very bothered by a rosh shiva who had just visited him before listen to the partnership to find out but we said das that context meant common sense you could be a great talmud you could know torah kolo tarakula and yet lack common sense mushroom knew everything but he didn't enter without being asked you see common sense but what does das mean so revolver says another shot why is that so important das writes for vulba is an awareness of what one's doing das means i'm not mindlessly doing something i'm not simply not even noticing my mind is not elsewhere i'm not just doing it out of habit or rote or mechanically but rather i'm mindful i'm conscientious and i'm conscious and i'm present we spent a lot of time in sales to show on wednesday mornings at 8 15 we learned in the media of zehirus the media of the heroes is i'm mindful in what i do i'm cautious in what i do i'm vigilant in what i do i don't just grip it and rip it in golf terminology but rather i'm thoughtful i'm strategic i'm present i'm mindful in my thought my speech and my action das is the ability to be mindful in what i'm doing when it comes to davoning das is referred to as kavanagh it's quite possible to recite the entire scheme of sra you get to the end you close the sitter and you don't ever remember saying one word you arrive at the station and you don't ever remember boarding the train you get to the end of the da you take it three steps back and you say huh i don't even remember taking the three steps forward a feeling that lacks das is that feeling that lacks mindfulness that there was no presence at any moment the same holds true says revolve for everything that we do and say says then it's pure kinion das people converse with others we talk and we say whatever comes to our mind to our mouth we act based on impulse and instinct and urge and desire without mindfully thinking is this good for me or bad for me will i sabotage my own happiness and my success and says revolba now we can understand an expression we have an expression it's a dream it's an aspiration that we all have we all long for yishav hadas what is yeshev hadas it's an awareness of what one's doing is we use to describe tranquility i just want some peace of mind enough with the drama and the craziness and the anxiousness and the worry because we just want yeshiva das i just want some peace and quiet i just want some tranquility says revolve you comes from you know when you have peace of mind when you have mind when you are mindful when you think about and you're present in what you're doing that's what it means to have the return of das tranquility peace yishavadas is not some magic pill we swallow it's not some magic wand we wave yeshiva das is not just i'll do some meditation in the morning and then i'll be calm all day long yeshavadas is when i'm present in what i meant to be doing in that moment and i'm not thinking about yesterday and i'm not anticipating tomorrow and all i'm living in is the here and now i'm in the present that's when i can have yishuv hadas that's what das is says revolver that's what mosha banu he had this quality of das and we should all strive for it as well and that's vayikra he didn't enter without being invited in and that is an expression a reflection of das he had that he had that yish of hadas passing base moving right along we're flying now page 544 same page did hashem have to tell moshe speak to the jewish people a person when you sacrifice when a person among you offers a sacrifice from yourself from an animal cattle flock that's where you bring the offering from we've spoken about this also happens to be we've read vayikra also before so it's not that we don't have new material we have only new material but every time you see the succumb that we've read previously can't help but think about the amazing divorator we've shared in the past why does it say adam often the torah says why adam we've shared in the past the beautiful sofa i'm just trying to i'm trying to jog your memory i'm not repeating those devray torah why does it say adam why does it say the whole expression of me came all together you could have just started allah he has several questions with this we begin the story of the carbanos this is the introduction to the world of carbonus first of all adam kiyakov mikam what kind of introduction why don't we just say when you offer here's where you should offer from just begin ki sakriva when you offer why do we have to emphasize adam as opposed to an ish or adam at all just like ki sakriva what do you offer why a person when they offer obviously it's a person who else is bringing the offering ozar will be relashing relation the order grammatically is wrong says the order should be adam mikhail when a person among you ki yakriv when you offer not when a person offers from among you it's grammatically incorrect um and moreover why do we need the word mikam all together just say adam key active carbon what is the word me kem from you adding similarly you could say just animal is a generic word that means all the other species that come under inside of it so why do i have to specifically spell out bina behemoth son jose mina behema so druk asks a series of questions that essentially are all the same the apostle could have been consolidated to be much shorter what do we need the word adam what do we need the word mikam what do we need the words bakar and son what is going on here and he says the following fundamental point venera lavar sausages he says in order to understand this we have to understand something fundamental in jewish philosophy something fundamental about our lives the shelah qaddash the great slush nail sabres and he safer told us adam writes the following there are two notions in the word adam if a person is clinging and connecting and attaching ourselves to above from where we come to god we're called in adam for example the passage says in adam in adam a person is striving connecting we've shared many many times the animal walks on all four faces down the ground the human being walks on two legs we reach we stretch we strive for the heavens on the other hand adam can mean the opposite so adam can describe our yearning our stretching our striving for the heavens for hashem but could also mean that we return to the soil from which we came the lowly earth we go back to the lowly earth so which adam are we going to be that's the choice that we confront each and every day who are we and who do we want to be and which adam are we going to be are we going to be the adam the person do we have what's inside us that stretches that strives that wants to be our best version that wants to grow or is the other inside us the one that wants to satisfy an appetite that wants to feed an urge or an instinct who are we and what are we we're made up simultaneously of a nishama and a goof we are a soul that has a body the soul is the soul is a part of god literally but the body is an animal the body wants to act like an animal eat like an animal follow animal instinct and impulse how do the two even coexist how does that body become a vessel that holds the soul their opposites the body is the here and now and the soul is about eternity and forever the body is about the urge and the appetite for the material and the souls about the spiritual and the sacred so how do they coexist in fact we make bracha every day acknowledging that challenge when we end ashiyaksar person successfully comes out of the bathroom nothing anyone should take for granted you have the miracle of eliminating the factory called the human body eliminates absorbs what it needs and eliminates the rest we make and how do we end the bra um he's the rophae kobasa he heals all flesh hashem is the great doctor in the sky he's the miracle worker he heals all flesh um writes several ways that you understand this word childhood doesn't often get into the business of uh offering commentary on fila but here does and the rights is it's a pellegodol appellate goddamn means it's a wonder it is wondrous it is an incredible incredible magnificent miracle and the rama writes odysseus this connection this collaboration of the body and the soul the fact that the cell can be housed within a body is a miracle it is a pella it is nothing short of a wonder there the rama expands he says the soul should seek and succeed to escape to want to get out to want to get away from the body which holds it back which is a barrier to its success and yet coexist and cooperate we partner and we are together you shall so every time you go to the bathroom you make an ashy attack and we conclude um we are acknowledging and affirming our understanding that it is nothing short of a miracle and wonder that our body and soul can cooperate and coexist when a person makes a mistake when a person errors in judgment when a person sins we are in fact violating both our body and our soul because our limbs and our organs were all designed to be vehicles and instruments of godliness of sanctity of doing mitzvos and when we make a mistake and we misuse and abuse them we have compromised our soul and we've also compromised and violated the very purpose and the instrument that's called our body so if a person wants to repair and return one must repair in both realms the body and the soul and here's the part that's important you ready shalom so you'll say that when you bring a carbon you're only atoning you're only preparing for the physical component of who you are when we bring the animal to the altar what we say to god is god i am slaughtering and sacrificing the animal inside me i recognize through the mistake i've made i am confessing and i'm honest with myself and with you then truth is i'm an animal i'm an animal the animal acts on impulse and instinct even though it's not right and i have made mistakes i've acted on instinct and impulse even though it's not right and how do i atone for it i can't slaughter myself my body because really it belongs to you god i'm just a steward so i take this animal that represents symbolically the animal in me and i offer it to you as a statement as a proclamation that i'm in fact through offering this animal i am offering the internal animal inside me to you so i've taken care of the goof so to say but how do you atone for and how do you repair the damage that was done the stain that was stained on the soul how does one prepare for them you have to prepare for the goof for the material mistake you made you got to slaughter the animal in you adam kiyakrif so the adam you are an adam dama you come from the adamah why are we called adam what you see is what you get adam is that you have potential to grow just like the earth produces and grows so to we have the ability and the capacity to be able to grow and to be able to and to be able to improve so adam which adam are we going to be kyakir when you bring the carpet that takes care of the goof but you also have to take care of the shama how are you going to take care of the shama through you got to be genuine and heartfelt and earnest and real it's got to come from the heart and the soul and now we can understand we're no longer when we get to the word mikam talking about the animal or the blood that you're going to sprinkle or the fats you're going to burn all that are symbolism the blood represents our passion and the fats represents our over indulgence all the carbonus are made up of symbolism we've taken care of the physical material but what about the soul that's when we can it's got to come from you sincere heartfelt mindfulness we've got to be fully present in all that we are doing why do we offer sacrifices to begin with why does a it seems barbaric it seems archaic i wrote an article several years ago there was someone who identifies as an orthodox rabbi always writes and says as an orthodox rabbi and he explains why he is never going to pray for the return of carbanos he doesn't believe in them they're barbaric they're ancient and they're cruel to animals and we don't pray for it i don't know you're going to do a lot of editing to our davening and to our sitter if you're going to so i wrote an article in response and talked about the misunderstanding of the whole role of corbanus why we're doing them and what we believe in them they're not ancient they're not outdated they're not barbaric they're relevant and they're contemporary and while they have not yet returned i and you and we dominate for them each and every day because it has nothing to do with cruelty any more than the leather belt or the leather i'm sitting in or the shoes that i'm wearing or the steak that i hope to enjoy sometime later today i don't really have steak you have it if you're listening i'd love to enjoy a steak or i can make my own steak i know i don't have to ask somebody else but the animal is here to serve us and not the opposite and there's no greater service the animal can offer us then atonement and repair than the ability to elevate ourselves so why did hashem give us these carbons this is the fundamental debate between the ramban and the rambam first rashi on passive tests peric alpha test go to page we're turning the page wash the innards and the feet with water and the kohen offers it all up in smoke on the altar he offers it up a satisfying aroma to the almighty nothing like the smell of a good barbecue says rashi what does it mean a pleasant aroma to hashem you're giving me hashem says you know what the pleasant aroma is the pleasant aroma is not the smell of a good piece of flesh by the way if anybody asks black and blue it's the best way to have a steak anyone know what black and blue is nice and charred on the outside rare on the inside that's the proper proper way to have a steak nice and black and blue so hashem doesn't care about how a steak is done rare medium rare well done hashem doesn't have preferences for his meat so what does it mean what is this pleasant aroma that he is imbibing and the answer says rash is so important the answer says you know that i asked you to do something and you did it my child my kinder the fact that i asked you to do something and you did it that's the reach the most pleasant aroma i can have the most pleasant gift you can give me is not the smell of a great barbecue but it's the smell of your caring and listening to what i've asked so why why does he care and why did he ask so the rambam and mother of the guide to the perplex famously explains since the egyptians and the kasdem ayurveda in the background these ancient civilizations these idolatrous pagan civilizations they would worship animals they would worship astrology and the signs and their manifestation among the animals they would bow down and they would worship and they would see them as having power so what's our antidote what's our response we take these animals and we sacrifice them and we show that they are not a deity they are not god but rather we sacrifice them to the real god alkene symbol the very animals that you're using to worship and to serve idols and pagan we now use in the service and sacrifice to hashem and that is in fact how we receive atonement and repair um so sacrifices are concessions ancient civilizations offered sacrifices the jewish people craved something parallel something similar hashem said don't do what they do they have to listen to me that was the lesson of ayaka pakude kashitsivashem so i'll give you an opportunity it's called carbanos you also crave a temple you also crave sacrifices so you're going to sacrifice the very animals that they worship you're going to offer as sacrifices rambam positions it essentially as a concession for that time their ambassadors entirely differently and he asks exactly that question can the is possibly say that the whole reason for kobanos is because these other idolatrous ancient nations used to worship and the jewish people craved the two but what are you talking about in the days of heaven and noah before these idolatrous nations that carbonis were already offered so how could it be only a concession to these others corbonas were offered before by righteous people so how could it be so that's the rumban's question on the rambam he answers based on negra he answers in the revealed fashion and he answered it based on so mystically first he says the following has a beautiful beautiful symbolism and he says the following when a person makes a mistake the mistake took place in three realms in our thought our fantasy our desire it's what drove us to the mistake the deborah in speech and in action so when we offer a sacrifice we atone and repair in all three realms how smika when we lean on the sacrifice is misa that is an act confession vidui is with our mouth that is the speech and the burning of the innards the burning of the organs that is the makshava and the taiva and we offer these certain organs corresponding with the hands and the feet and we sprinkle the blood which reflects the passions our internal blood our blood is boiling our blood is uh running our juices are flowing the drive that we have to do something wrong really our blood should run we're guilty should have off with our head it's our organs that should burn it's our blood that should run freely and be sprinkled the rambances the purpose of carbonus are hashem's great concession not a concession because other idolatrous nations were sacrificing they were hashem's concession that rather than kill us we offer the karbanas but when we offer or today when we read about or recite i don't know if you heard but if you get to show early enough there's a little something called carbanos that we say is part of davening so when you recite the karbanos the kavana the mindfulness that we're supposed to have is that really this should be us hashem i'm sacrificing the animal in me and i'm sprinkling the blood that should be my blood and burning the fats that are my indulgences and my fat and it should be me but this animal is the capara because i offer it instead of me so it's fundamental is between the rambam and the ramban and then the ramban offers a mystical reason i'm not old enough smart enough or mystical enough to be able to tell you but here she is however says that rav zook why am i sharing suggests a way of seeing the ramban and rambam as not disagreeing with the beginning of creation really there was a sod the mystical hidden reason ramban references is why no and it's why those early most righteous personalities of tanakh long before we lived in egypt or among pagans offered sacrifices they did it for the mystical reason they didn't need any other reason and they gave a nachos they gave a pleasant aroma what was pleasing to hashem was that they were willing to do what he asked however later when heretics expanded and now they were pagan avodah zarah and we had to respond both because of the jewish craving and also to show oh that's who you worship we're going to burn it on our altar we're going to slaughter it in order to show that it's not a god worth worshiping absolutely not rather it is it is who we slaughter to the almighty than the reasons from jokes suggest that ramban and rambam don't have to be arguing they could both be agreeing it's just a question of chronology how and when it came okay hashem if you offer an elevation offering an ola comes from cattle you have to bring an unblemished male el pesach oso bring it to the entrance of the olmoyed lyric so no voluntarily hashem and listen very very carefully because this is going to relate to a rally that we're holding this afternoon i would hope and pray desperately we don't have to hold it that the right thing is done but unfortunately it seems as of now that it is still scheduled how is this connected so i want to share with you the following i want to share with you the following that we force the person a person is obligated to bring a karabana we coerce we force so now so you might say you could do it against their will but the positive says leader so now it has to be there will voluntarily ha hate said how can it simultaneously be with their will and yet you're coercing so the answer is you force them you pressure them to do it until they say oh yeah i forgot that that's what i really want to do the pressure is pulling out and drawing out what the person really internally wants to be doing all along the mucker for this rashes and there seems to be a steer in the passage it says yakiribo so sounds like borcocho luzono sounds like he wants to so we apply pressure gentle or strong in order for him to realize what he really wanted to do all along that it really is so right sort of joke about this he says this notion is not only true with our confidence but we first do the mitzvah we've got a big problem call us calls customers when we begin we don't really want to do it when the alarm goes off in the morning i want to stay in bed when you have to buy the mats you don't really want to spend the money we're in the beginners so we have to force ourselves we have to pressure ourselves ain't nothin we don't taste the sweetness we don't experience the joy at the very beginning of the mitzvah kofi no so we have to pressure and coerce and push ourselves until we draw out the tonal of hashem until it becomes what we want to be doing we have this as well the rambam famously says this in hilko's getting he'll get in paris the rama talks about a person who doesn't want to give a gift the rabbi writes a person who is truly honest a person who's exempt or a person whose circumstances preclude them is considered honest but of a person who could and should be doing it but has covered up their layers of proper instinct and drive by negativity then when we pressure encourage them kofinoso achiyoma wrote to ani we are actually bringing out of them what they wanted to be doing all along that's what we say in the past pull us close to you and then we will return to you force us force us coerce us give us no choice make us an offer we can't refuse and then after we get started then venashiva we're going to then we're going to come back this is this is and that's why we're having a rally later today unfortunately the tragic circumstance in our case in our community i've been involved for a very long time many many months and years trying to help and tried absolutely everything else everything else there's a complete timeline i'm going to put out a video later today that covers the entire timeline that led to this moment and lies that are being put out to try to stop these rallies but there's a rally in lakewood in new jersey there's a rally this afternoon in boca raton in front of boca ridge development we'll show more information at 5 00 pm and please if you have a heart if you have a heart if this was your sister or your daughter or granddaughter she's been chained unable to go on and move on with her life she's acted correctly and she has tried to go to based in and subjected herself to mediation and done and willing to cooperate in every which way even though i'm not saying she's perfect or everything she or family have done it perfect but she deserves our support and our help in order to set her free and that's why we'll be gently applying our social pressure through this rally kofi no so we no longer koffin with actual physical coercion god forbid we don't do that today but social pressure we apply and we need your help and cooperation in the lakewood address and the bokeh address in order to gently encourage lyrics so no so that this individual will remember what he really wants to be doing all along and with that i share with you sure the greater ramashwara like also comments on this passage the source of this is as we just read as we just recited sure about this the truth is in the heart of every jew in the heart of every yid is a voice that is screaming out saying i just want to do the will of my creator i want to do what's right all the time not only to fulfill his will and his commandments that are explicit but i just want to do what he wants from me the rats on hashem kamosha oman we say this at the end of hallow pesapo upon us we're going to say hello and we end halal and we say the words who are the tsaddikim they're saying what it means to be righteous is the person who wants to do your will please in the inside the soul of every you yield of every jew is a pinterest it is completely holy it's completely pure and it craves to fulfill the will of hashem of externally we take on all kinds of stains and blemishes through the mistakes that we make but that pentaleed that pure spark inside of us we can never ever compromise it and therefore it cries out and it screams out to hashem um however the body the body acts against the body creates tension and conflict with the soul that wants to do what's right and so therefore sometimes it needs the gentle pressure the gentle reminder the gentle coercion to do what is right and then he continues revolving ashore a message and theme you've heard from me a lot about the nisham when chambers comes we have an asham so the bashantav says of the nephesh what does it mean listen to this chat and all the many months i've been giving different interpretations to sarah i never came across this the bashantha says you know the word yesera means yes you can feel that that inner desire that pentaliid the spark of holiness that wants to draw close and do the will of hashem it's yes all week long the goof is stronger all week long my desire for sleep for money for food for physical pleasure it's stronger and the soul is struggling to have its voice heard become shabbos and we get the nishama sera come shabbas vaya of the nephesh and we get that additional layer of our soul the nephesh is yes that desire of fulfilling the wrote on hashem so that's the lord sono of our pasha pasha's vayikra that's the resono of hercho's getting that you can coerce in old days physically and today socially you can coerce and apply pressure for a person to do the right thing we're trying to bring out of them what they wanted all along and now i'll connect it to the gada and then i'm going to present to you of druk even though we had a lot more to say but now i'll tell you that i got the insight if we say the russia at the seder we say the russia hake break out blunt out his teeth the russia asked this question what is this for you and he excludes himself from the community so what do we do we punch him in the face we smash out his teeth hakee says that's not what it means you know what it means the shin the letter shin is made up of three branches the three branches are avramitrak yaakov inside every jew is a pintaliyid inside every jew is a holy spark inside every jew is a progeny a child of ahmed srikanyakov inside every jew is a shin with the three branches of himself doesn't mean punch them in the face rather it means you need to break and remove whatever barriers are there at shioma wrote to ani until you bring the shin the abrams out of him that is lyrsono that is their sono and he was that you can be kaufas someone to bring their carbon achievement to ani and that is the haggadah the hake that will blunt out their teeth until averman like the three branches are able to are able to come out all right uh this mo tomorrow morning tomorrow morning ten minutes mississippi made 15. living with the moon at 8 45 tomorrow night we go behind the bema and this mozai shabbos please mark your calendar 9 p.m 9 p.m you can come in person in booker it's on synagogue or you can listen online on our youtube channel 9 p.m we have a fantastic topic for shawa sagado growing community larger and smaller at the same time we're going to talk about the carbon passage and the notion of this last year that we've been alone isolated from one another and then we came back together in small groups and what it will mean to come back together to be at seaboard grow larger and smaller at the same time nine pm this mote shoppers hope you join and now it is my great privilege and pleasure to present to you harvey mayor dr estamen who we've quoted this morning and whom we've been quoting for a long time we have the tremendous cost that rav juk who we quote is say for each and every week in the parish here there are um hashem many many many around the world who listen himself is a tremendous time and amazing amazing person and leader and the opportunity to host the raw of the rash of shiva here in boca raton is the greats close so i asked perspect specifically for uh those who listen to the uh parashashi or if could share a message a message about learning the parasha each week this will play next week for vayikra so but to share a thought with our with our wonderful listeners to make sure that those who don't have have a donation is given to make sure everybody has lots of wine food to eat bacon that's on fire many explanations is suggesting motion understood why a half shekel a whole shekel a whole shekel why only a half hashem said because the money is only half of it when you get stucco and you help the money takes care of half but being on fire the passion and the devotion and the energy and the love that's the other half there's a hafla when it says that um it says that a person has to give stockholm this thing but because of the way you speak so when you hand the money that's only the half the other half is what you say when you give the money do you give you a heart the von kaite do you give the warmth do you give the love do you give the care do you lift the person up not only in what you give but in how you give lucky cats says that you're allowed to force you can coerce somebody who's not getting stuck it to do the right amount satosis wonders any time the toro when it gives the mitzvah tells you the reward next to the mitzvah you can't force so why are we able to force hear stuff allah answers because the reward that's given next to is for the reward of the speech is the word the way you lift the person but that stuck itself the act that's what the fear that's what we're able to force he is a little uh entrance gateway to the home eleanor they no longer came so the hazards asked why not in that gateway there was some money that when a poor person came it would get distributed to them so that stock was still being given so why would you know he stopped coming and that why is khasid so the khazanish explains because maybe the money was arriving at the person who needed it but they didn't get the listening ear they didn't get the person who dedicated the time they didn't get the person who lifted their spirits by validating by by being makship by listening to them and by embracing them so it's only a march echo half the job is giving the money the resources to the person or the place or the institution that needs but the other half is how we give and how we lift in the way that we give you speech the people who donated to the mishkan of the generous heart just saying the div somebody who's generous the money all that we care about is that the check cleared what about the heart the answer is it's not just about the check clearing it's the div you don't give with your hands you have to give with your heart m [Music] the same time each day and one day the driver was waiting and ramosha didn't come down it was going to be late to the sheer so the driver went up to see if everything was okay and he heard there was a sounds uh someone was inside so he knocked or moshed didn't answer when he heard someone who's inside he let himself in he saw that moshe was sitting at the table with an old jew and the two were just crying and crying and crying and he waited patiently and when it was over moshe cleaned himself up said goodbye and they went to the sheer in the driver the shaman asked why was why were we delayed and why was why was rebbe crying sir mosher said to tell you the truth i don't even know what he was asking i didn't even fully understand what he needed but i saw he was crying and that moved me to tears i cried with him and that's what it means to be a god will be a show that's what it means to give it's not just to give money or resources but to give one's heart and a div leif it means to give one's emotions it means to be actively listening it means to cry with someone else who's crying and i'll just add on hoping that shiva doesn't even understand having just sat with the rash of shiva when he gives brachas to the people who need the special kawak of torah to be able to give these brachas you see that the love of shiva practices what he preaches not just to say the devoy torah but to give that listening ear and to give that heart and to make a person feel that they were heard and to have a sense of hope not just the resources the money but to be able to be lifted beforehand and therefore if we want to be redeemed in nissan it's the time that we take care of those around us it's the time that we help and we should be reserving to be able to come to eritsel with the rav does rashid have one more minute to those listening when learning learning parasha it's a shure and parsha what swarm does the russia shiva love to learn of course the rashiva's father the joshua what are the the favorite swarm and the parsha of the rosh shiva that inspired the russia shiva's own thoughts is it [Music] a little bit here and there but the style the method is not just to read a puzzle passively but to look for the questions why is there an extra word why is this afraid why is it in this order and when when something jumps out as the question that inspires itself the answer and to rely a is foreign m foreign a global view of the whole world through torah he's just holding in all of torah and sees the world through torah understands it through torah so he once took his father-in-law into sir his father-in-law asked him he said you know today people have two names many people have two names some have three names so but we don't find in tanakh anymore with two names among the tiny people with two names one let's start why do we have it so crime said we do have once in div on him and he told them the peric and the passage and the two names that appeared there i can't even remember from the story but he but he remembered but he said but you know maybe there's one name because just like batsheva is is one name but it could be written like two but it has to be on the same line in the get so to these two names could be written as one so maybe a person wouldn't see that or remember it has two names he says but there is a tosefta it's after in conducion that says that a person is known as roofing but a person whose name is reuben but they're known as ruben shimon so there you see that you have an example of somebody being known by two names so the prime was holding the notion of two names a tosepta in conducion exactly which perak which possibly can divert yamim an obscure name who had those who had those two names but if it's in torah it was part of his memory it's the view of how he sees the world and the other story is once a bunch with with several khashoggi so afterwards reflecting on it they said what did we learn not that of his head is so much in total he doesn't know what an avocado is what you learned is that in all of tanakh and all of uh in all of the writings the word avocado clearly doesn't appear because if it did refrain would be familiar if he's not familiar you know it doesn't appear in torah and that happens every day that he should forget he wants to make room so that something new can come in he's so holding in tarakula that his his biggest wish and his hope is that he should forget something so there's room to re-establish and to put more in what an experience with a great squash it's been a great squash for us to be able to have a druk and to learn this farm each week we share from ishtar media i've marked off kosher each week the div torah we're going to share from that week and i know that you enjoy and what is for us to spend time and to meet the author of the mahabharat himself so i want to wish you a druck they should have uh you should you should feel well and be safe and healthy and go back to eretz israel this the many many many yeshivas that he raises for that he's responsible in the shirom he gives every single day beginning before the crack of dawn at the kotel every morning and four shirin a day in yeshiva's all around eretz israel should continue to give the rasheeda strength and the ability to teach torah in such an inspiring way for us allah