Parsha Perspectives for Today (Vayikra 5784/2024) - Build in Margin

good morning Boer to may be a Boer to it should be a good morning we should BOS toos please God good news and good tidings for CLA our hostages should be home our soldiers return to their families and we should have a sweeping victory over our enemies thank you very much for your accommodating me the conflict I have tomorrow moving para to today I always wonder whether anyone will show when we do that so it means a lot to me that you're here and I really appreciate it paraa series is generously sponsored by Becky and aviats and family in memory of the David grman in memory of Becky's father our learning should be le nishas D Ben this morning she is sponsored in memory of Sam and Ruth Shanker despite having little means they provided a great education for their children a kosher and happy home May the children grandchildren and great K children continue to receive the Merit of their integrity and guidance and by AI Miller in appreciation of bringing great D Tor to the shabas table I don't know if you know but we write up the par perspective each week the three most hopefully Salient compelling inspir ing points one for each meal there are three meals over shabas so three for three you can print them out bring them to your shabas table thank you ABI for sponsoring for that and also a ra for ab ab Chand should have good news today please God and should have ra Speedy painless and complete Raa we have the privilege of beginning the third book of the Torah saer VRA VRA with a small olem called out to MOS and he's call calling out to each and every one of us I think last year previous years we've discussed the notion of our calling one should hear the voice of hasem calling us and that part of our mission our mandate part of our our goal is to identify what is our calling why are we here it's not to have the most things it's not to have the most wealth but we have a calling there's a mission there's a purpose it's Unique and distinct for each and every one of us it's why we are here it's what our life is about it is the Legacy that we will leave and that sense book The Very name of the book VRA that hasem is calling he's calling out to each and every one of us the question is is our antenna extended are we listening do we hear our calling do we pick up that signal to know who we are who we're meant to be what we're supposed to be so we'll get back to that in a moment but before we get and dive into the third book of the Torah I want to spend a moment talking about Tanis Esther this week Thursday we will observe the fast of Esther and it's very unusual ual because ordinarily when a fast occurs on chabas when do we observe it we push it off we delay it and yet tester is the exception when the fast falls on chabas as it does the 14th of Adar is Mo shabas Sunday if you don't know go get your M ready it's coming shabas and Sunday and yet we don't delay or push off the Fest of eser we in fact we bring it in earlier closer sooner we observe it when this Thursday this Thursday there a big distinction between Tanis Esther and the other four fast days the other minor fast days when it comes to comes to and of course we are continuing to suffer from the malady from what's missing it makes sense to observe it even today there's no B so the original Siege and the destruction and the cause and the symptom of course we observe it still today we take a day and we abstain we refrain from eating and hopefully we Elevate our soul over our body we focus on what matters we recalibrate our priorities and we spend that day in reflection and fasting really in a day of chuva trying to earn back not only what we lost but what's still missing there is no basa there so those fast days make sense but why did we fast tus Esther because the Jewish people were endangered we were threatened because had a plot and a plan a ployed to destroy to eliminate to exterminate the Jewish people but they tried to kill us we won let's eat here we are so what do you mean let's not eat they tried to kill us we won let's eat pum why do we have Tas Esther if the whole reason and the cause for why we fasted to begin with was overturned we were saved we had salvation from our enemies so the Jewish people fasted in anticipation of Esther's courage of her plea for safety but it worked it worked and here we are so why are we still fasting the rambam answers when the ramam codifies the laws of fast days in this mishna Torah he speaks of Tanis Esther independent of the other fast days and listen carefully because if you want to understand what this Thursday is all about if you want to observe it properly if you want to really experience it be transformed by Tanis eser where our fast days are not just about fasting they're not some Diet day right it never works because you eat twice as much the day before twice as much the day after twice as much for two weeks in anticipation of that one 12h hour lousy fast so if you think it's all about losing weight it ain't going to work it's not about losing weight it's supposed to be something more it's not about being dizzy and miserable and malnourished and lying in bed and not able to concentrate and can't do there's a meaning to the day there's a depth to the day we're trying to accomplish something to the day and what is it we're trying to accomplish so the ra says there are that we fast and the ra uses two words here as a result of the calamities the crisis in order to awaken us to arouse us to open our hearts and to repent to return to the path that we're meant to be on We fast some have argued over the last six months that we should have had a fast day this war this crisis in Israel the thisara we're trying to awaken ourselves change ourselves transform ourselves be worthy and we should reflect on our mistakes our poor judgment where we went wrong and pledge and promise to improve to be different to be better and then the ra lists what are those days which is Tom G when G was killed when the kingar of B well came and a cedure on 17th of Tas the five things that happened Tish the five things that happened and then the r now separately independently now he addresses taner our fast this week we also fast on the 13th of to commemorate notos not not because of the calamities and crises which continue in our day but rather to commemorate the fast that we fasted in those days so the ram in his inimitable fashion categorizes and it gives us definitions by categorizing distinct categories there are the four fasts that are morning of the mikd those are called because of the crisis the Calamity and the purpose the goal of that day is Shu don't eat don't indulge think and reflect how we could better be better and improve what we could do more those are days of chuva and what stimulates what provokes them what motivates them is because of the Calamity Tas eser this Thursday is not because of Crisis and Calamity and the goal every day is chuva but the goal of fasting is not chuva so what is it for the ram uses a different language and what is the Ram's language the r says not the ra says we are commemorating a fast why are we commemorating a fast the r is essentially describing that part of observing purum is observing the totality of purum not only the miracle and salvation when Hashem came through but what brought it about what was the Catalyst of the miracle was the Tanis what brought about the Tanis after all the Miguel tells us and not only record the Miracles wonders but they recorded the fast and prayers as well why why did they record them what was our weakness what was the danger why did hamon perceive this is a moment to strike the same thing that makes all of our enemies choose when to strike why did on October 7th choose to strike supposedly without coordinating with Hezbollah and without the green light from Iran but they struck why what did they see what made us seem vulnerable and fragile why they're divided they're broken there's on the brink of a civil war they're ready to kill each other headlines every Jewish newspaper every Israeli newspaper because of judicial reform because of of the army because religious and secular Jews in Israel in the diaspora divided broken on the brink of Civil War and that's when enemy say this is not new ham did it then Kamas does it now they scattered they're broken they're divided they're fighting with each other they could never withstand our blow they'll never withstand that we strike them they'll never be able to come together in response but they were wrong they were wrong then hamon was wrong then and Kamas were wrong now because what did Esther teach us and what do we relive and commemorate and this Thursday we needed as much as ever what did Esther sayos go gather all the Jews of shushan and beyond go come together go be United go be one you have one history and one destiny and while there are divisions and differences and many of them are important and legitimate and reasonable and debates but be United go and gather all of the Jews go be a nation go be a people go show loyalty go show love go see what you have in common not the differences that you have that was the antidote and the answer then it is the antidote and the answer now and Thursday the fast day in a very unusual fashion will not lead us right into pum there's a break Friday in chabas and then we'll hear the Millo on a full stomach and a good schuff it's a great way for pum to fall but Thursday this fast day is not just about it's not because of a past Calamity in history it's not because of an absence of a today it's not because of Chua it is a display of unity shoes everywhere should be packed this Thursday Jews should take to the streets we should have a rally taka maybe we should have a rally on Thursday it's a day of aenis of Kos of coming together of showing and demonstrating the world that with every difference and every divide we are as more united than ever this is our Esther moment this is our P moment this is ouros moment to be together and the rusher in the back of the talud explains based on this another anomaly ordinarily ordinarily before a Jewish holiday the day before is we already can anticipate the energy of that upcoming holiday and on the Arab the eve of that holiday you're already if you ever went to a funeral on AR y shabas arah AR rosesh the Rabbi says we can't give a eulogy but we would be remiss if we didn't reflect and remember they teach us that in rabinal school but we don't give a mournful and a tearful eulogy we omit to K Mal because on arev the eve of something there's no fasting and there's no eulogy and yet Thomas eser is when arev per so how do we violate our rule why are we fasting on an arev when you're not allowed to fast on an so listen to what the rush says he gives a remarkable answer it was a time of national gathering and connection in which they assembled and in which we came together and daved we stood Ready for War and says the rush that too is part of the miracle the fact that we can come together on Tanis Esther set aside those differences and unite that is as much of the miracle as the miracle of being saved from ham that too is part of the miracle so ordinarily a fast is sad and we don't do something sad on the eve of something happy but this fast is not sad and here's the punchline Tanis Esther is not a sad day don't walk around somber and sad again this year it's a little unusual ordinarily people come to at the end of thaser they're already in their costume their children are already in their costume and it feels really peculiar parad what are we doing it's it's a s still a fast day but you're dressed up and festive the answer is it's not a stera it's not a contradiction this fast is not a sad fast it is a happy fast we are reliving we are commemorating we are reexperiencing we are reining we are coming together again we're coming together again the rivid writes other fasts are sad Tanis eser has an element of s be joyous and festive and happy not only because of the victory over our enemies but what led to it what caused it the Catalyst of it which is coming together coming together we have to come together and with this sh the rash the chance to meet with him again last week in and his safer answers the following gives us several laws when it comes to adus when it comes to the laws of testimony in business relationships between individuals that might affect the acceptability of their testimony for one another so the gamar gives us some details of different laws ar ar is a guarantor Mal Mal is a lender Lo the is the purchaser and the Kon is not the contractor ablon in Tam terminology is the full guarantor the one who takes a full guarantee so the G gives and the gamar offers a neonic as it often does and says if you want to remember these laws the gamar is filled with Fantastic pedagogic Tools what they would call today hacks so a neonic for how to remember these laws these four laws that govern interpersonal business relationships what are the four laws AR second one Mal what's the the acronym of those four terms aik the says theic to remember these four is aik so what what does why would we invoke a Malik into personal business relationships a neonic supposed to wipe out a Malik and here we're invoking them and using them utilizing them as a neonic so the was bothered by this question writes the following the says this is an example of there is no absolute holy and absolute evil in the world even with evil we can break it apart and find the spark of Holiness in it so by dragging amalik into the B medish and using the name the word amalik as anic you're dragging amalik into the B Med and extracting the spark the NIT of kadus in it as the Z says and the goes on in explaining so why isik and because this is an example you can even find the kadus within the T and you drag it into the bik and you can find it but however the has a different explanation and he spells it out in a long essay here in this wonderful saer at the time because I want to get to Pas but I'll tell you very quickly just the rash of what he says he says a great lesson for our self-improvement lies in this because the gar is going to explain he says our mission our purpose the reason for our presence in this world is to testify that God is the creator we are here as his agents ambassadors we are here as spokespeople and representatives and we are here to live our life on the mission of being we are here to sanctify hashem's name everywhere that's why we're here so the way we carry ourselves how we dress how we interact our honesty our integrity our making a 100 Bros each day our turning and doing to him our surrendering to him the Faith with which we live and cling to him all of our life all of this world are a platform to give Aus to testify that this is hashem's Worlds but you know the witness has to give testimony which is objective and true and not laced or contaminated with any n can't have any bias can't have any ulterior motive and when it comes to ngia when it comes to having a bias when it comes to corrupting and distorting our testimony about Hashem at the core of it all is the voice of aik aik because as much as obliterating and wiping out the amalik the enemy outside of which we have many candidates today Hamas Hezbollah Iran neb Jews Rabbi wi gunar who's strong as ever last week in his pure class said you know where Hama went wrong he didn't hire a Jew he didn't have a Jewish Senator or a Jewish Congressman he didn't have a Jewish uh woke Progressive advocate for the poor civilians in Gaza if hamon would have gotten a Jew he could have taken down the Jews but he made a mistake he thought that only the non-jews as a non-jew he would attack neb our biggest danger that was Rabbi wi's Insight of where hamon and our enemies went wrong because NAB were our own worst our own worst enemies stop short of course of calling our own amalik but there's the amalik outside us and there's the amalik inside theik within that we're trying to defeat so we're trying to testify about Hashem our whole purpose and Mission in this world sometimes there are neas sometimes we can be biased sometimes other motivations can creep in and that's where This Acronym comes in and that's what he elaborates on what was the acronym the ion is for and is a guarant fights with us when we're weak when we're divided what's the answer to be guarantors for one another to be United to have a eser day this Thursday is CL day Esther day we should go back to Washington a million strong you should take to the streets Tanis eser we should be reliving what we did then when enemies threatened us to unite to be together to be an and then he goes on the me is the Mal is the lender says to each of us we have a we have a debt to hem we are each indebted to hem and if we remember that we are indebted to hasem then we have to pay back the debt of the life that we have the health the broa the skills the gifts that he's given us we are indebted to him the L is what's what is the that we have that we've been gifted the Torah of course and of course the K thean the difference between a kablan and AR is an AR is a suff if the borrower doesn't pay back you go to the AR the kablan the guarantor is an absolute guarantor the the lender can go either to the borrower or the guarantor the Kon so we have that level of being an AR of even being a CBL that interaction that we have with one another alter in his wonderful saer goes through this and explains that's why there's theas seeming to be random laws having to do with interpersonal business relationships and we ven a aik the answer is because we too are ad we're Witnesses Our Testimony about hashem's Dominion Providence in this world shouldn't be tainted by any n how do we overcome the N of amalik the voice of amalik in our mind to be united we have a we are indebted to Torah and to be absolute guarantors of one another page 544 in the AR girl Stone so much more to say about about taner but this year taner can't just go by right miserable caffeine pills waking up early doesn't even help having coffee a bowl of cereal while you're nauseous going back to bed this year tester can't just be about that it has to be this year the same way it brought salvation then it has to bring Salvation now we have to put an end to this war bring our hostages home and the answer will be when we are sick and tired of being when we take to the streets all together United going back to some old friends today starting with in his my new is coming today I didn't have it in time we're going back to the is M had how many names 10 names 10 names 10 names and the elaborates and spells out what those 10 names were whoever did hisba good luck to them figure out which name to use of all the names that you have I'm going to call you the name that you were given that was bestowed upon you by the daughter of and that's the beginning of God calls Moshe he summons Moshe God invites Moshe into the mo and how does he do so he doesn't use some name of affection he doesn't even use the name that he gave he doesn't use the name that moshe's parents gave which name does he use the name of the daughter of par the question is why of all the names to give to go over the name that moshe's parents to ignore the name that mosha himself the Divine name he gave divinely inspired name and to skip right to the name of baso why why so you see from this sayuk something incredibly important why did B give him that name because the nine other names are lovely use them in other context parents and Hashem and other names that he had but the name that b gave is the name that the woman who saved his life came and every time that we use the name Moshe we are reminded we only have a Moshe yesterday was last night was our beautiful Z dinner yesterday was moshe's y site and moshe's birthday and we mentioned the beautiful teaching at the the of H miscalculated he knew it was the day of moshe's death he forgot it was the day or didn't know it was the day of moshe's birth so he didn't realize that it was actually an auspicious day he thought it was an inici day what's the difference says one era ended when mosha died we lost mosha the physical Moshe but the next era the era of a CLA Israel post Moshe was born where we lived with moshe's teachings even though we didn't have him he continues to shape and mold us even in his absence there is not a day not a day has gone by since Moshe rabenu left this world where the name Moshe is not used just think about how extraordinary can any other peoples can any other can they say that not a name has gone gone by Moshe every child every baby knows the name the word Moshe and his other name rabenu in perpetuity he is our Master he is our teacher forever and what would the world look like if we didn't have him AAS Moshe Moshe the Moshe who took us out of MIT the mosha went to bat for us over and over and time and time again a miserable encourageable people and yet he came to our defense what would the world what would we look like would we be here so every time we say say the name Moshe and we don't call him we don't call him any other name every time we say Moshe we are remembering oh yeah and thank you by the Way's daughter so that we had a Moshe says you know why says we use the name Moshe we're modeling gratitude appreciation it doesn't get old we didn't pay off the debt we don't just say once thank you you saved Moshe now we're good now we're done now we're finished we paid you back every time we use a name we use the name Moshe to remember over and over and over again this we find the the world was created in the mer of three things is the first the very first thing is gratitude wake up with an attitude of gratitude that's why the three things that include the word racious beginning and first those are the three most important thing it's in the Merit of those firsts that the world has created it means that our world the equilibrium of our world when we wake up our emotional and our spiritual sanity our equilibrium our balance our mental Fitness you know what it all begins with gratitude gratitude and that's why what's the first word that comes out of our mouth every morning when we wake up we open our eyes and we say not an we don't say I I can't be the first word mod gratitude grateful am I racious the racious the first thing we say the first word on our lips is not o that hurts first word in our lips is not o what I have to deal with today o the bills that are coming in I this person who snored and kept me up the whole night next to me the first word is not I the first word is grateful am I gratitude we wake up with an attitude of gratitude racious that is a first Moshe we call a Moshe because we never stop being grateful that is the role and that is the power and that is the place of gratitude in our lives he elaborates much further but I want to go over to a r r says the following Raa points to Rashi here on the opening R says the following calls Moshe each time he's going to speak to him he calls him to the and he dictates the Torah that we have came from Hashem Hashem dictated it but Moshe was described mosha recorded it and in between dictation there would be a break there was a haake not because mosha couldn't keep up he was a great stenographer is that what it's called yeah he would write he was a scribe he could keep up why did he have to take a break in between there was a break before each time God spoke to Moshe after each time there was no break in between in between when he summoned him what was the purpose of break because Moshe did something which today is increasingly a lost art you know what he did he thought he thought he heard something he said huh let me think about that we have so much noise and our life is moving so fast with such speed that the next thing the next podcast the next share the next conversation the next episode the next place the next purpose and the next we're just in motion all the time these hakos were a break a pause one presses pause why Bon to contemplate to think to think when do we ever do that great people do that we have our BAS M flying coming up last year two years ago on our flying one of the people we met with was Rita rori is one of those very unusual people you ask him a question and when you're done with the question you know what happens there's a pregnant pause which is a really awkward silence what can feel like an eternity but it's just a few moments where he's doing something that none of us do he's thinking about it before he answers most of us are formulating the thought while the other person's still speaking we have the answer before they finish the question we never really heard or absorbed integrated the question we didn't then take the time to stop and to think and to formulate an answer it's all in one motion it's so awkward because it's so unfamiliar that it feels so strange but great people do that great people when they're listening they're listening and then they stop and when they're thinking they're thinking and there are things that are so important that they're worth his bonness they're worth stopping and thinking to turn off the noise you're allowed to put your phone on airplane mode even while you're on the ground even while you're on the ground to disconnect and to connect the thoughts and to say huh I want to think about that I want to think about that what does that mean so what was the purpose Hashem would dictate a passage to Moshe and Moshe would write it and record it and then there was a little break a margin where mosha would think about it and he would absorb it and integrate it and review it in his mind and have it become part of himself and Rashi says if that was true for Moshe Renu the greatest mind the greatest human of all time one of the 13 principles of Faith from the rambam is to believe that mosha is categorically different than all others human but categorically Superior and if that was true for mosha that he needed to make space and margin and think then all the more so is true for us all the more so it's true for us and says Rashi that space was between each time God spoke the margin in the space was not between VRA VRA mosha when God called Moshe there wasn't a break but Roan writes writes the great we can see from here you see that there's a in the end there is no break even when God called mosha but we're considering at least that maybe even that was worthy that God would call Moshe and mosha would say huh I hear God calling me let me think for a moment how does that feel what does that mean what is that all about what does it mean to be called who is the one calling how does it feel what is a calling that space that margin that capacity to be contemplative to be thoughtful to think is so significant hav I might have even thought it applied to the and if mosha needed that space we all the more so if we would simply after we heard a Shear not jump up and run out stop and think huh what did I hear which message hit me the most the hardest how did it change me transform me what do I want to take away from it how do I think about it differently now than I thought about it before when I came in we would be such different people if when we read it didn't go in one year and out the other how many books are you in the middle of reading that you're not even sure what paragraph you're up to because you've read the same paragraph so many times because you fell asleep and the book ended up on your nose I was in Israel last week on the way there the woman next to me watched the movie Golda three times because each time she fell asleep like three minutes into the movie so she watched a three by the end I think she just gave up by the end she gave up but imagine if we would read and every now and then between paragraphs or chapters we'd stop and close the book and say I just want to think about this I want to have Insight I want to contemplate I want to think I want to absorb I want to ingest and digest what I just read if Moshe needed it all the more so we do you could learn a lot and understand a lot of but without contemplativeness it is missing something said that is the origin of why in yes there is a break B between semesters why just learn straight SP Torah what's going on you should know this year it's very hard talking to my sons-in-law talking to the BAM in Yesa South Florida because of adeni it's a leap year there's a whole other month if you think about the fact that we are now deep into adashi it means we would be past they'd be on they'd all be home helping helping their parents they all be home because that break is important to absorb and integrate and have insight and contemplate everything that was learned that's M it's so critically important to have that break and to have that space and to be able to be contemplative and to be able to be thoughtful we call that we call that margin we call that margin and it has a doesn't say this but I'm adding it in open a sa for Torah and any letter that is not surrounded by cloth is cloth all around it is Apostle Torah it's not ker you can't read from such a Torah what does that mean if two letters are touching the Torah is not koser Torah is not valid Torah is invalidated if two letters are touching it has to be it has to have parchment all around it if letters run into another with no break the Torah is not Kosher there need to be boundaries and borders around each and every letter and there's a lot of lessons we've spoken about some of them in the past one of them is every Jew has their letter in the Torah during HBA we should find the letter that is the beginning of your name we bow to it we Bend to it we point to it and we say that's my place in Torah and so the letters can't be touching because each of us are unique and distinct each of us are M each of us are our purpose our mission is not to compete or compare or contrast to others our letters shouldn't be touching others each stands alone that's one idea that's one lesson but it goes even deeper why do the letters borders matter why are they important if you have aish in front of you notice something about yourish you'd be much more efficient and save money if the ink on the page of your KES went all the way to the edge of the page start at the top and the bottom start on the right in the left Edge fill the page with ink let the writing go the entire page and the book would be much shorter would be less expensive to produce and yet every book of every subject of every nature of all time has something that Publishers call margin why why is margin important because if there weren't margin if there weren't the proper spacing between the lines and between the board orders and margin books would simply be unreadable that white space in the columns and in between the paragraphs the white space not only makes it prettier and makes it a more readable layout but it gives the room to absorb and contemplate and assimilate even without intention that's what our brain what our eyes are doing the margin is allowing us to read and read on a pace in which we're absorbing that which comes in ruk D when the medish describes the Torah was given on black fire on White Fire the ink of Torah is black fire on White Fire it means the words have meaning but the blank space the white parchment the margin is also fire is no less significant than the writing listen to what ruk writes I'll read it to you in the English we can deepen our understanding of the white and black fires by considering another example of white space in the Torah extra space is left blank to separate sections of the Torah K explained these separations allowed mosha to reflect upon and absorb the previous lesson in other words the white fire corresponds to the loftier realm of thought and contemplation the black fire the letters is the revelation of intellect into the realm of language a contraction of and limitation of abstract thought into the more concrete level in space we need margin margin in life and that's what the Torah is telling us here was even margin before the it was only when hasem spoke but says you see from here such an important idea and an important lesson and that is to be contemplative to be thoughtful to not just run one into the other to not always be surrounded and filled with noise but to make space and to be contemplative p b moving right along we're flying now B speak to the people and tell them when a person brings a this is in the book of now that we've built a mish we went from a family to a people and a people who need a central Gathering Place a place of religious observance a mishkan and now we need to know how to you operate the mishkan What's Done in the mishan who serves in the Mish what are the sacrifices of the Mish so we begin with this introduction when a person offers a Corb to God from the animal do you offer sacrifice and I don't want to repeat the very Tor we've shared in the past even though they're so G and galic and they're so great why you could listen to previous years or read the write up from previous years everything we try to share we try to share news says here this you have several questions why why do we need the introduction when a person brings from themselves a Corban just say bring your carbon skip right to the action item bring the why do I need to make an emphasis if if you're offering it's obvious you're offering so it's seems redundant and entirely Superfluous moreover what does the word mik what does the word mikm mean from you should when you bring a sacrifice from the animal from the flock from the what do you mean mik who else are you bringing it from why does it have to use the word mik and also why does it sayak includes bakar and bakar and are spelling out flock different types of animals but Bima is a generic term all inclusive and it includes Bucker and son so why do I bring the general term the generic term and then spell out the specific terms what's going on three questions just on this pone with it says the following we're all made up of two parts points out that a human being is made up of two parts there's the animal part the animal Soul the nephesh we have an animal impulse an animal desire animal animal inclinations it's a piece of us which is an animal appetite we eat like an animal and we keep our room like a pigy and we act like animals an Animal House an animal an animal an animal that's the animal the lowest part of who we are is when we indulge that instinct that urge without any discipline without any sovereignty there's the animal in us the animal in us but then we have on top of that we have a Godly Soul God breathed his into us that gives us discipline the capacity to regulate ourselves to not indulge every impulse and every appetite and every Instinct but to say I'm going to have judgment I'm going to regulate I'm going to be disciplined in all that I do and that's what's going on in this p is is to take the lowly part of who we are and dedicated to the highest part of who we are to dedicate it to the highest part of who we are when a person makes a mistake a why do we bring a carbon to repair and to atone for the for the mistake that we do what is the mistake that we did we indulge the animal impulse that was the mistake so instead of The Godly Soul being the boss being Supreme being in charge we indulge that animal Instinct we indulge that animal Soul so how do we repair we sacrifice that animal and we sacrificed that animal not the external animal that we went to the Shook and we bought the little sheep or we bought the we bought the cow we bought the ram we brought the doves we brought the birds it's not the animal that we bought what at the shook that we're sacrificing it's it's the animal inside us because at the root and the core of all failure of all poor Judgment of all mistake of all is the beh the animal inside us that went wrong so in order to repair and atone in order to improve it's so not just do we do you bring it it's not just bringing the animal that you brought at the marketplace but it's other of M that the person has to go in with the mindfulness and the attitude that what you're really bringing is the sacrifice of mik that comes from inside usin rash says why does it sayak what could it have said isos g we have many other words for man but we invoke the word for man which is a throwback to whenever you hear the name Adam what does it remind you of we asked this last year two years ago we quoted a I believe says the following tells us why do we invoke just like didn't sacrifice when he brought sacrifices it didn't come from stolen property it all belonged to him it's a message and a mandate to all of us when you sacrifice don't Sacrifice from stolen it has to belong to you and wonders the Meg yose what's the comparison anyone realize the failure the breakdown of the logicam why does the Torah use the word odam to remember adish and what's the law the rule that we are deriving just like ad marish only offered and gave from that which legitimately belonged to him didn't steal so too you don't offer or bring from anything that doesn't belong to you don't steal where's the breakdown of the comparison the whole notion of stealing didn't apply to Adam everything belonged to him he was in the gun from whom was he stealing there was no one to steal from he was the only person he was the only creature so the fact that he didn't steal is not a precedent and doesn't teach a law for us it was just a technicality there was no one to steal from so how do you learn from there that we too should not offer or sacrifice not which is stolen no it's a good question andash we're not learning from that you shouldn't steal that you shouldn't Sacrifice from that which you stole what are we learning listen to this Insight that's exactly the lesson that we're learning just like couldn't steal it was beyond him it was not possible in his case because there was no one to steal from so to for us stealing should not be within the realm of possibility just like forar it was impossible so to for you for us it should be impossible like the Torah says when the Torah gives us the laws of it says you're incapable of eating it why does the Torah say should say Don't eat not you're incapable of eating why is the Torah instruct us not to eat non kosher formulating in a way incapable of eating El what's answer our attitude to Torah and mitos should be such if we have effectively communicated to our children and grandchildren an allegiance a loyalty a Fidelity to observe Torah and mitzvos it means that we are incapable of violating some red lines red lines not red lines like other human beings put out and then walk back but for us a red line is a red line and for us non kosher is is Poison Poison non kosher is poison I first moved to boa we were in the Colo and my assignment I was involved in a lot of Outreach we started the explanatory service and there was a family we had over several times who wanted to reciprocate and have his back they ordered kosher food but they didn't realize when you eat it in your own non- kosher oven and serve it on your non kosher utensils that also makes it non kosher and that was one of my early moments of Truth professionally because it's really awkward and difficult to explain could be hurtful and embarrassing and humiliating so what will come first which loyalty will you in your mind rationalize and explain and rely on leniencies or will you communicate and demonstrate love you but there are red lines so I remember the son who was a teager at the sign said Rabbi can't you just like bless the food or something and make that problem go away just bless the food and make it kosher just bless it make it good make it kosher I remember I explained to him that for us osure if your child had an allergy and could go into anaphylactic shock and die from that allergy from exposure would you say just bless the food would you say I'm not really sure if that ingredient is in there but I think it's not so just try it just go for it it's a red line if it's life or death if it's physical poison for us non kosher is physical poison it's a red line it's life or death spiritually we know that a person who embies who eats non kosher they absorb the qualities of that which they ate and there's a negative energy that they that they assume it's a spiritual poison which is no less significant and dangerous than a physical poison and that's why it's an absolute and a strict red line so Torah doesn't say Don't eat non kosher it says get to a place of L where you can't eat where you're incapable of eating later too I think it's pas bakas Torah tells us don't go into the land of Amon the boundary of Ammon was very strong he doesn't bring this down ratkin but Rashi there says what made it so strong the boundary they had a big fence gonna build a fence they built a fence gonna make Ammon pay for it gonna po a fence and we're gonna make Ammon pay for it is that why the the boundary was so strong so Rashi says you know why because hasem said don't go there that's why that boundary was so strong whenever I share that Rashi I always tell the story which is true and it's true for all of us you have your kid at the supermarket and because they hate parents they put a wall of candy and chocolate right opposite the cash register so that while you're in line is a perfect time for a child to throw an absolute tantrum I've told you this before and a child begins to negotiate because they know they will wear you down we should send the children to Qatar to negotiate the house hostage release they will wear you down the louder the bigger the Tantrum the more they cry the more they scream they just need to outlast you they just need to wear you down so you give every argument Under the Sun you just had three cavities you haven't eaten dinner yet you can't that candy is so expensive it's about to be Pam and you're gonna eat candies all day and all night no no no still tantrum the kid is now on the floor crying and screaming security is there the whole supermarket has come to a standstill and a stop the recorder the video is on it's going to go viral for the whole world to see you don't but if you turn to the kid and you say the cand is not Kosher what is every Jewish child who brought up on kosher do they say okay and they put it back why why don't they negotiate why don't they cry why don't they scream why don't they throw a tantrum why don't they Garner attention why is it the moment you say the words it's not Kosher it is the end of conversation you know why because they know that for mommy and daddy candy negotiable but for mommy and daddy non kosher that's a red line that is a strong boundary that's impenetrable that's non-negotiable I'm not going to waste my time and energy because I'm not going to get anywhere they don't even know to think that through or they couldn't communicate that out loud but internally that's what's going on that's what's going on so that's What ratkin suggests Adam why Adam just like Adam wasn't so to we it shouldn't be what's the comparison it couldn't be the answer is yeah you too it shouldn't be capable of being we should live lives where honesty and integrity is so true and core to who we are we're incapable of telling a lie we're incapable of bending the truth we're incapable of being dishonest we're incapable of stealing we're incapable of stealing it has to be honest and it has to be true and it has to be to such an extent that we are incapable of of stealing [Music] okay we do turn the page at least you could say we turn the page the Coen puts the hands on top of the sacrifice he puts the hands on top of the sacrifice leans on the sacrifice he's the AR and the source of SM is to is to lean at the big dinner at h after my my parents took us all lot to eat this was my little when one gets is it's because the community is leaning on the people with leaning and putting their weight and unburdening themselves to carry the burden that's for to lean on so the mentions here the very first is did this ever occur to you historically we have a Torah the Torah gives us Al we have an oral Torah we have the Torah we have sh sh is filled with left and right and Center when did we go from all knowing the correct thing to a big debate about what's correct how did that work historically what was the very first the very first debate in and the answer is this the offered on the one who brings them need to do like you do otheros or maybe no because when one does they have to put all their weight and you're not allowed to lean on an animal on you can't lean on the animal for whatever reason the generations of the mishna generation after generation debated this the m per b y yosu and rash their right this was the very first Torah says does that apply to the first very first and continues then sh Hill got up and said no no that's not the only debate they added four more things to fight about then the students of sh got up and now they had Aus on issues of T and tar and from there we were Off to the Races that you can't turn a page of tal without a debate about everything debate about everything which is part of the Beauty and the development of Torah shab and that there can be and are multiple truth truths to our Torah H there's only one peric of mishas that has noas actually there's one more than one peric but there's one famous peric of mish and what is it the first mlus was in the context of coronos however there's a per that has no and what per is that some of you are looking at me knowing it's a very familiar peric some of you don't get the sh on time have no idea what I'm talking about the fifth per of the fifth and if you say it every day you notice there is no so the first had to do with carbonos and the per that has no has to do with carbonos teaches that one should stand up to DAV from a position of a correct absolute and that's the B says so that's why we read because we're reading a peric that has no which is and the best way to get up and to DAV from it's brought down it's brought down says he quotes ofe it has eight even though there six other people mistakenly say that is the only par with no not true first par of ninth per of Y eth per of sh fifth per of Zim second per of third per of n why was a for not having someone's coming after you online social media someone's attacking you unfairly someone is starting and stirring a a debate with you have extra when you say when you say the par ofos that has no that is a schoa for Shalom for Shalom bias to not have to not have M why carbonos because carbon is sacrifice is sacrificing mik person should think maybe what they did wrong what they could do better so even though there are other that don't have that don't have we invoke when a person says it every day and says it with kavana that is a schoa against to combat against to combat against in our lives let's just do one and we'll end with this because we have to get a in says the following tells us in Theos you're not allowed to eat any fat or any blood it's in per WR the while detailing the laws of the we are instructed about the prohibition of eating fat and blood Torah is very concerned about our eating habits Torah says next to nothing about the essentials of prayer if you look in the Torah you see next to nothing about prayer it's not spelled out how to DAV why to DAV where to DAV when to DAV what to DAV what they ask for in daving but over and over and over again we have theas of how to eat of in several paros we have it in in in we have references here in carbonos apparently it's easier for man to pray than to abstain from certain foods even today in modern time man finds it easy to apply himself spiritually but much more difficult to regulate what he eats he does not object to singing hymns or visiting a sanctuary of prayer he's ready for cultic performance but he hates to be told that there are laws governing his body the torah's opinion it's impossible to H and INSP the spirit without including the body sa for VRA known as the book of Kusa is the book that deals with eating habits as well as sexual morality physical Holiness must precede spiritual Ascension so it's not about sitting at a kumit it's not about sitting at some fa or Tish so you're going to be unregulated when it comes to your body indulging all kinds of appetites kosher and non- kosher but then it's a gmak because spiritually I'm so move that the it begins with our capacity to regulate the body the Torah spells out so much more about eating habits than spiritual habits because spiritual habits begin with the capacity to regulate and to live those eating habits a lot more but hopefully Tanis eser mem will all be in by this Thursday welcoming msia and the Salvation yes