The Secret of Jewish History

So, welcome everybody to our special class this evening. And before I begin, I just want to give a special thanks to the team of project, the power team of project for bringing us together tonight and for all of their other initi amazing initiatives to be able to inspire so many of our brothers and sisters in learning. I want to especially thank my dear friends, Rabbi Schlami Greenwald and Rabbi Schmoly Naklas, Rabbi Isel Wilhelm, Rabbi Mosha Gurari who are behind the project sikis. May you go from strength to strength. I thank you for bringing us all together tonight and for so many other classes in the past and baser hashem in the future. I also want to invite everybody to our ongoing classes Monday and Thursday morning 7:30 a.m. We have a uh ongoing class in we now started mitzvah the mitzvah of shaving the mitzvah one of the fundamental mitzvah init we're going to continue tomorrow Thursday morning 7:30 everybody is invited as well to our Tuesday parishes Tuesday 12:45 and all of these are livereamed on the website the yeshiva.net net t-shi va.net. Everybody is invited. So please open your source sheets because uh this is going to be a textbased class and quite an intense one. So if you go to the yeshiva.net, you'll see the first class by the labava makis kin the secret of Jewish history. There is a source sheet below the video. You can download the source sheet onto your computer or on the right side of the video. You could just bring up the source sheet onto your computer. You can also get the source sheets every week week on the website of project.com. I mentioned this a few times. The labavereb would present sum on makus which means he would conclude trackct dates of gumar sometimes the whole shas a few times a year usually at the fabangans associated with the art sites the rebba would make a ona this that we're going to learn today the rebba said on of lad the 20th of of 1977 the 20th of of course is the yard of his Father and each year on the Reb would hold a longen and among the highlights of the fabangan was a grand would make a seum on a ma and is exploring the the lumbus and the pillp and the meaning of the end of the ma and the beginning of the maka. Some of those sus these sum are what you may call timeless classics. Just a few weeks ago, we learned together the was also said on that was 1971. But today we're going to learn 1977 and this is a sem that the made on Mishnay Mishnay Kinim which is the last track date of Sedar Kachum. So he said then that he's making a seum on his kin and the whole sed kachum the whole order the section of shas of kachchum and the last mishna is which doesn't have gimmor on it is kinnam and the was continued on the shabas of parishes of lammed and then continued shab and these were compiled and edited and parts of them were published in is volume 17 the second for parasy as most of these they were said in Yiddish and they were transcribed in Yiddish so we're going to learn them in Yiddish and of course I will translate for those who don't have or have mastered the Yiddish language okay so please open your source sheets let's begin before we begin the actual as always we need a little introduction to be able to understand the concept so it all begins with an innocent pekk in the opening of paras tazria The Torah speaks about the opening of is a woman gives birth either to a male, to a female, to a boy or to a girl. And there is an obligation for a woman who gave birth to bring an offering to bring a carbine after a certain period of time following the birth either of the male child or the female child. As the Tyra says, if you open up your source sheets, you'll see the source sheets. We have the sika sik is there right but at the end of the we have the actual source sheets the project has prepared that's page 11 in your source sheet so please go there page 11 and there you have the first source Leviticus 12 verse 7 and 8 when the days of purity are up either for the birth of a son or the birth of a daughter. The mother ought to bring a sheep as a carbon as an offering and in addition to that a second offering either a young pigeon called a baya or a turtle dove called a she brings it as a katas known as a sin offering and she brings it of course to the sanctuary to the mishk related to the mik where the cen would offer it and the continues I'm sorry I said this is verse What happens if she can't afford of sheep because of poverty? Then the woman takes either two turtle doves or two young pigeons, two young doves, and she offers one is an a complete burnt offering that's called anah. And the other one is a katas, a sin offering. And the cayenne shall affect atonement. and she becomes completely pure. So we have her two options that the Tyra gives. Option number one is if she can afford it, she brings one offering which is a sheep and the other one which is a young pigeon or a turtle dove or if she's poor she brings two offerings but both of them are turtle doves or both of them are young pigeons and of course that would be much more affordable because a sheep would be much more expensive and pricey than a bird and this becomes an offering of an island and an offering of a katus kin. What does kinm mean? The word kain is the talmutic term, the Mishna term for a pair of birds. So when a poor woman brings two birds and you have to understand that there were only two types of birds that were allowed to be brought as a carbon in the basik only two. There weren't many types of birds that you could bring. Even kosher birds most of the birds are kosher. Only two types of birds you could bring to the basikt or to the mishk as an offering. Only a tur and a bea. a young pigeon, a benign and a turtle dove. That's it. Kane kufun in today we call Khan as a nest. But Kain here is not a nest. It's a pier of birds which means a set of two birds that the woman brings as an offering. And by the way, there were another five instances where people were obligated men or women to bring a pair of birds as an offering to the B mdish. Another five instances in Allah. Most of the cases were women who brought them after birth. But you have the case of a z and a za. You have the case of a mats, a leper when he becomes pure also has to bring two birds. You also have the case of a nazer who becomes impure. You have six cases in aloha where you bring six scenarios in aloha where you bring specifically it's actually more than six but six scenario where you bring two birds. This is called a kane. A cane is a set a pair of birds. One becomes a carbon one becomes a carbonus. Why do you need a track date for Mishnayas for this? is kin. Kinim is the plural of kain. Kain is one pair and kinm are peers of birds, sets of birds because here's the issue. The issue is as follows. The processing of a carbon was very different than the processing of a carbon katas in different ways. But one of the primary differences is what you did with the blood after the cayenne killed the bird. And there was a process how he how he killed the bird which was called malika through the nape of the bird. and the bird died which was akin to slaughtering but it wasn't slaughtered. It was a different process called malika. The cayenne needed to uh place part of the blood of the bird on the msb on the altar which is done by every single carbon. But here is a difference between the and the bird that was brought as a carbon and the bird that was carbon the bird that was brought of carbon the blood had to be placed on the higher part of the altar. The altar, the misbay, was divided by autikra by a red string that was a division between the higher part of the altar and the lower part of the altar. When there was a bird that was brought as an the blood was placed on the higher part when there was a katas, the blood was placed on the lower part. We learn out from the that if you confuse the two, which means the goes to the lower part and the katas goes to the higher part, the carbon is invalid. It's disqualified. So here is the issue of most of the track day deals with a situation where birds get mixed up. The carbon bird gets mixed up with the carbon bird and that creates a confusion what should be done and this is what the maka deals with in so many different scenarios. It has three chapters and it goes through very many scenarios after it establishes in the beginning of the trackctate the main rules governing the bird and the katas bird. We now come to the last Mishna of Messim and again there's three chapters. So this is the last Mishna of the third chapter. The last Mishna is a very complicated one. A lot of mathemat many mathematical equations a lot of calculations you have to hold in it's called cup you have to keep focused because there's a lot of complexities of how it works. But here is the thrust of the issue and that is a major confusion happens and when this major confusion happens we get into a big mess and the question is what we do. So let's see see you your second source in the sources. This is the last mission of a woman who said she says you know if God grants me this blessing and I'm going to give birth to my baby boy I want to bring a cane a pair of birds as a special contribution to Hashem to the B mikdash. Now it happens. She had a baby. Everything is good. She now has to bring two pairs of beards. Two pairs of birds. One is because she made a special pledge. The second is because she has an obligation like any other mother who gives birth. So she actually brings four birds. Remember every woman who gives birth is obligated to bring an aus after birth. either it's a sheep and a bird or it's two birds. But this woman decided to go the extra mile. And she says specifically, if I have a baby boy, I am pledging, I am making a promise to give a special contribution, a special nether. She makes a special promise that she's going to give an extra contribution, a cane, a set of beards, a set of birds. Now, when you contribute a set of birds to the ba mikosh simply as a pledge, it's not coming because of obligation. Both of them are carbonas. When she brings her obligatory offering, then one is an one is a katus. But when she makes a pledge to bring an offering, that pledge doesn't include a sin offering. There's nothing about a sin. It's like a donation. It's not about a sin. So therefore, both of those birds are going to both be brought as a carbon. So the Mishna says she has to bring two sets of birds. One to fulfill her ne her promise and one to fulfill her obligation which every woman who gives birth has an obligation to bring a carbon. She gives them to the kaya now has to offer four birds but three of them he sprinkles the blood on the higher part of the altar and one on the lower part of the altar. Why? Because in the obligatory set of birds, one is anah. So the blood goes on the higher part of the msb and one is a kas. The blood goes on the lower part of the misb. In the pledge that she offered, it's two birds and they're both ana. So they both go on the higher part of the misbeh. So that's why he says three birds the blood is placed on the higher part of the altar and one bird the blood is placed on the lower part of the altar. Everything is good. If the Mishna would end here, we would be able to go to sleep very nicely this evening. came. The problem is he didn't do this. Why didn't he do this? Presumably, as some commentators say, she came, she was in a rush, he was in a rush, she was stressed, he was stressed. I don't know what is happening. She gave him two sets of birds. He naturally assumed both of these are obligatory offerings. He didn't realize that one of these sets is coming because of a personal pledge she made. Maybe he thought she had twins. Maybe he thought she was bringing it on behalf of her sister-in-law or behalf of a friend of hers. He didn't realize. So what happened? So two of the birds he placed the blood on top of the altar. Two of the birds he placed the blood on top of the on the bottom of the altar. He didn't speak to her. He didn't consult her. He did this on her own. If he would have spoken to her, he would have realized that what that he's not doing well because three of them are only one is but he thought two of them are in two of them areas. So what happens? So now we have a problem. The problem is that one of her ilas is not good because the blood was placed on the bottom and it's a very serious thing by carbonas. Carbonus is a very serious thing. You know, you sanctify an animal or a bird or a meal offering and it becomes sacred and this is going to become something that's going to ascend to the divine and every detail counts. How it's processed and how it's slaughtered and where the blood is placed and what it's what you do with the animal afterwards. So here we have a serious problem. So what does she have to do? She has to bring one more birdon. And this he offers on top. He places the blood on the higher part of the altar. In other words, three of the birds are good. Three of the birds are good because remember three he did on top and one he did on bottom. So three of them is good. The problem is I'm sorry. Three of them are good because he did two on top and two on bottom. The problem is one of them was disqualified because the second set of birds was brought as her personal pledge and both of them had to be done on top and he did one of them on bottom remember. So therefore she has to bring another praa another bird and this bird is offered as her final bird as part of the set which was her neb her personal pledge and of course he offers it la. This is the first mess that was created. But she just brought one bird. This is mim of all the four were brought from one species. Now the Mishna intensifies the mess and therefore the complications and therefore the compensations. And the mission now goes through a scenario where instead of having to bring one more bird, she'll have to bring two more. And then a case where she has to bring three. And then a case where she has to bring four. And then a case where she has to bring five. And then a case where she has to bring six. And then a case where she has to bring seven new birds. Such a mess was created. The last case of this Mishna is that she has to bring seven new birds. Initially she had to bring four, two sets. What's called a cane and a cane. But because of the mess and the final mess is the biggest mess. She take take a look at the final mess a few lines later. She gave her birth to the do she doesn't remember which birds she gave him. Here's the problem. The problem is she designated which species she wants to use for her pledge. She didn't just say any bird of the two birds. the turtle dove of the she specified which one she gave the birds to the kind she doesn't remember what she gave now he went and he processed it and he doesn't remember what he did and he sprinkled it on top did he sprinkle it on bottom so there's a major colossal mess here she has to bring another four for her pledge another two for her obligation because she specified ide which particular bird she wants for her pledge and she doesn't know what she gave. So she now has to bring four for her pledge. Instead of two, she has to bring another four. And then she has to bring another two for her obligation. Why? Because her obligatory offerings may have also been disqualified because the kayen doesn't remember how he process it. Did he put it on top of put it on the bottom of the she also has to bring another sin offering? The commentators go into detail to figure out exactly what is happening here in every single one of the scenarios. And benaz has to bring another two sin offerings which means she has to bring another eight birds. Wow. Now I'm not going to go into all the calculations right now. Everybody can open up a kin and take your time and your patience and learn it slowly with the commentaries. There's different approaches to this Mishna. is the approach of the bartan, the approach of Rashi, the approach of the Rambam, the approach of Teer. It's it's complex and it's nuanced. It's fascinating. But the bottom line here is that if you just realized how this thing evolved or devolved the first case was that Cayenne made a simple mistake, an innocent mistake, and it cost her another bird. One more bird. Okay, instead of four, she brings five. But as the mess intensifies, it's costing her more and more. And then in the grand finale of Messim, she's bringing seven new birds and according to Benazi, eight new birds. Initially, she was obligated to bring four birds. Two for her obligatory offering, two for her pledge for her ne. Now, because of this amazing mixup, she got mixed up. He got mixed up. They both got mixed up. If one of them got mixed up, it's also a mess. But when both of them get mixed up on every level, everything that went wrong could go wrong basically. So, she can't even bring four. You can say, "Okay, let's just start over again. Let's just bring, you know, well, let's scratch this. Let's bring another four birds." Which would have made sense, right? It's not going to work. The reason your four birds are not going to work anymore is because she specified what species she needs to fulfill. What species she's going to bring to fulfill for her pledge and she has to fulfill that because if not, her pledge wasn't fulfilled. Because a pledge on Nether is very serious. It becomes a serious commitment in the world and therefore she has to bring seven new birds but Nazi says eight. Now we come to the next stage. Now here is where the Mishna becomes absolutely I mean it's fascinating till now but it's fascinating on a different level. But here the mission takes a very sharp turn and from complicated mathematical nuances and details intricate of how kin work and how an works and howas work and how confusions work and how peers work and how pledges work. The Mishna now takes a sharp turn said this what you just heard in this Mishna this is what they said who's they he doesn't say who's they what they said this is what they said what did they say they said When he is alive, he possesses one sound. When he is dead, his sound is sevenfold. Again, when he's alive, he has one sound. When he's dead, he has seven sounds. His his uh his sound is doubled, tripled, etc., quadrupled, sevenfold. His his voice ka is his voice becomes sevenfold. What do we mean by this? What do we mean when we say that his sound is sevenfold? Who are we even talking about? So, as the commentators say, we're talking about a sheep. We're talking about a ram. We're talking about a beast. He doesn't say it specifically. The Reb suggested then in the talk that um the offering of a woman when she gives birth is a sheep. Unless she's poor, she brings two birds. He doesn't even have to specify it. That we're talking about a sheep or we're talking about a ramp, a Kevas. So when it's alive, it has one voice. When it's dead, it has seven. What do we mean by this? Says Rabbi Yeshua. The two horns of the ram are turned into two trumpets. The two leg bones are turned into two flutes. The skin is transformed into a drum. May of the intestines lavalum are used for the strings of a liar. A liar is one of those stringed instruments. So he says the hide is turned into a drum and the intestines the intrails are turned in to strings for the liar. And then the Misha continues the large intestines are used for the strings of a harp. A kir is a harp. So this is what we use the large intestines for. And R Yeshua says this is the seven voices. You see, when the sheep is alive, when the ram is alive, when the beast is alive, it has one sound. It dies and suddenly it has seven. Let's think about this. Two horns became two trumpets. That's two. Two leg bones, two thighs became two flutes. That's four. The skin, the hide, became a drum. That's five. The intestines became liars. That's six. And the large intestines became harps. That's seven. So you turned you took the various organs of this animal and you turned them into seven instruments which are producing seven different sounds. And some say the wool of the sheep can also be used to make is of course the turquoise color with which wool was dyed. And this is referring to the commentators say the robe of the cayen. The mil was made out of it was wool taken from a sheep shared from a sheep that was dyed with the turquoise color of on the hem of the robe. There were what's called bells that would make noise so it produced another sound and near those bells you had made of you had uh woolen pomegranates they were shaped in a pomegranate and the bells banged into them pounded into them and made noise. So this is another source of noise another sound that comes from the sheep from the wool. So we have eight and of course this parallels the point view view of Ben Azai because the first opinion was that the most the most birds that the woman would have to bring to compensate for the mess is seven but Benaz said eight. So Yeshua says ah this is what they said when the sheep is alive it has one voice one sound the sheep died it has seven or maybe eight. The Mishna continues said old people who are they're ignorant the older they get the more they become confused the verse says in Job 12 Hashem removes the language of the loyal ones and the flavor of the elers ly he takes away or the reasoning of the elderly he sometimes takes away. came but elders of those who are saturated with or in the source they put in there's another version I believe yeah elders of the older they get their mind becomes more settled it says in 12 in old age there's wisdom and in the length of days there is understanding and this concludes and the entire kum which reads into what is the point of these last two statements in the Mishna what does it mean so the commentators explain if you look up ra of bartinura the classic commentary on the dra the bartinura or you look in the commentary of Rambam on Mishnay and other commentators their point is as follows. Rabbi Yeshua is trying to give us an explanation and he says this is such a strange phenomenon. The strange phenomenon is what a woman wanted to bring four birds and she ends up bringing seven or eight. How do you make sense out of this? So said, "Ah, this is what they said." When the sheep was alive, it produced one sound. When it died, you would think that sound would be over. It's dead. Suddenly, it produces seven sounds. This woman, initially, when she brought her offerings and she made the pledge, she had to bring two sets of birds, only four. Right now, there's a mess. There's a confusion. It's like when the sheep dies, everything gets confused. Everything changes. And what happens? There's many more sounds. There's many more voices. There's many more birds that are brought. There's seven birds. There's eight birds. Just like the sheep after it's dead has seven sounds or eight sounds that come from the instruments that are fashioned from the various organs of the sheep. Or as the Rambam puts it, when the sheep dies and essentially deteriorates, it loses its value. It's dead. Suddenly, you could do so many more mitzvah with it because you can take the various parts and make trumpets out of them, chaers out of them, various musical instruments that would play in the B mikdash or at other wonderful occasions and actually fulfill mitzvah with these instruments. as a result of the sheep's death. If the sheep of the ram wouldn't die, you could never do it. So the ram says as a result of the ter deterioration. Now you can have a forash, you can have a trumpet for the bame mikdash, you can have a for the b mikdash, you can have a drum in the b mikdash, a harp, a liar. These were all instruments that were used in the ba mikdish on a daily level for the musical concertos that the Levites would the levian would conduct in the ba mikt. The kangle can have a robe with pomegranates. All because the ram has died here too. As a result of the mess, as a result of the confusion, we have so many more birds that have brought us carbonas. What's the connection with the last piece? What's the connection with the last piece? Elderly, what's the connection? Same point, says the barton. When the sheep died, what happened? The sounds increased. [Music] Mute mute yourself. They got to mute themselves. The sheep died. What happened? More voices, more sounds. A person gets older. What happens? Their body deteriorates. People get weaker. So he says those who are ignoramis indeed they become weaker and their minds become weaker. But the sages of what happens even though you would expect them to become more feeble because of their physical weakness what happens their wisdom grows here too as the as as the situation becomes more complicated and more problematic like the person getting older and older you would expect a decline. What happens? The woman ends up bringing seven more offerings or according to Benaza eight more offerings. Okay, this is the basic classic understanding of this fascinating Mishna at the end of Messkin. I hope it's clear at least on some level. Now let's go to the itself. Please go to the itself. We had the source sheet. So now go to the top and let's go to the Sikh itself. If you go to the source sheets again, page one, two, three. If you go to the yeshiva.net, you can open your source sheets, it's page 131, third page. When you start scrolling down from the source sheet, you see there's a star and it says now the first we just did, so I'm not going to do it again. He basically quotes the Mishna, the whole Mishna till the end and he quotes the commentators who explain what the Mishna means which I just went through with you inside the Mishna. I want to go to the next page bay bay begin the questions the classic questions on this Mishna very very powerful questions which teach you how to learn a Mishna base According to the above, we really have to understand something. Number one, But they is moving us in says, "I don't understand. You're looking for some type of concrete illustration that there was one entity and through a mess, through a deteriorate, through a deteriorating process, it went from one to seven or eight. You can give so many examples and he says take the most concrete example of assets. A father is alive and all of his assets and all of his money belong to whom? To one person. He passes away and what happens. If he has seven children. He has seven ears. Now the same property belong to seven people. Ownership gets increased by sevenfold. Instead of one person owning the property, now you have seven people owning the property. Now you have seven opinions, now you have seven people involved. Now suddenly there's seven people who got it. And what does that mean? So you say, "Okay, but it's not connected here. There's new carbonas." He says, "No." So a lot of new things happen. There's a lot of there's seven there's seven or maybe eight people. If there's eight children or seven children or as many children as there are they can all be diff doing different types of things and there's also many more mitzvah. Why? Because as long as the father had all this property so he had mitzvah on him whatever the mitzvah were. But now every child who is an ear has his own obligation in all of the mitzvah connected to property. For example, when you have a field, you have a mitzvah of pa. The corner of the field you have to leave for the poor. You have a mitzvah of bikurim, the new fruits that grow from the seven species with which I just saw was praised. You have to fill up a basket with them and bring them to bring them to and give them to the cayenne. and all of the other mitzvah, whether you're dealing with trumas and mice, there's so many mitzvah that are connected to agriculture. Before it was one mitzvah, one person. Now it's seven different mitzvah on each child who has his own field. So if you had one huge field, you now divided the field. So if you had one let's say one big field right so the field had one mitzvah of pay one mitzvah of now you divided the field into seven different properties. So now everyone has their own mitzvah of pay their own mitzvah of just like by the woman who was gave birth by the as the situation apparently became more messy. She now has many more mitzvah. It seems like Yeshua finds a very interesting example of a sheep or a ram whose voice whose sound was one and suddenly became seven. It seems like there's something about this illustration that is more appropriate than any other example. But what is it? If it's just the idea that when situations become worse, they often increase. There's new opportunity and there's things that are added and things that are increased. You can bring other examples. That's number one. is the bottle. You can't say maybe the Mishna needs to bring this example because an inheritance wouldn't work. You know why? Because by kin and by the birds there's no change in the offerings that she had to bring. She just has to add. In other words, by the original one is gone. By kinim there's no change in the offerings that she had to bring. She just has to add more. The originals remain here. It's gone. The Moish's bottle. But by the Kevas is the same thing. The sheep is also gone. That original voice is gone. When the sheep dies, there's no man anymore. It's substituted into new sounds. You might want to say the reason he didn't want to bring an example from Yusha is because the father is gone. He passes away. And now the children take over. But the original one is not there anymore. So it's not like kin because by kinm it's not like she passed away. It means there's no change in the kbonas that she had to bring. She had to bring but now she brings more. She adds to them. In fact some of them may have been kosher. In fact maybe in some cases it may have worked out. We just don't know. But if that's the case the sheep is also not a good example because that original sheep is gone. base. We don't just bring especially in Mishnayas, you don't just bring parables to entertain people. You learn Mishnayas, you'll see that's not what happens. If a parable or an allegory or a metaphor is brought, it's in order to make it palpable, to make it understandable, fathomable, to bring it down to a person's mind. The Rambam says right here in his commentary, the Rambam and Mishnaya says that the concept was strange. So Yeshua felt the need to illustrate it. The Reb says, "Grant it." But where do you get more understanding from this al from this parable of a sheep? It's very interesting to think about the fact that the sheep died and its organs are turned into musical instruments and one sound became seven. One voice became seven voices. One sound became seven sounds. Granted, but how does that give us an explanation or a deeper or clearer understanding in this very concept which means that apparently the parable is not serving a purpose. What's the purpose? of it's a very interesting question. The language of Rab Yeshua is this is what they said when a sheep is alive it has one sound when it dies it sound becomes sevenfold he doesn't say like they said about the sheep or let me give an example from the sheep he says this is what they said about the sheep it sounds like he's not only trying to explain our mission in kingdom he's also trying to explain the statement about the sheep You understand? If he would have said, let me give you a metaphor. When a sheep is alive, it has one sound. When it dies, it has seven. Okay? So, he's giving a parable to explain the mission and the language of this is what they said. It's almost like now you'll understand what they said. Zo this is the meaning of what they said. Now, you'll understand what they said. It's almost it seems like he's trying to explain also and maybe even more what they said about the sheep as though that's the focus. So obviously what is he trying to explain their statements of somebody who said something? Who's the one who said this? That's what is the person who said this statement and Yeshua feels that now my job is to explain what that guy said. Whoever said it, whoever was the author of that comment about the sheep, I have to explain it. And let me tell you, oh, now we understand it. But the truth is the basic question is what he asks here is you don't need an explanation. It's it's a it's it's it's part of nature. And it's a very obvious and self understood reality. When a sheep dies, it's dead. It's lifeless. But its organs are used into instruments. And suddenly one sound became seven. I get it. It's a fascinating natural phenomena. Does it need an explanation? So Yeshua says this is as though we have to explain this statement about a sheep. And now he's the Reb is going to add what I just said a moment ago. Since when is it the mission statement of Mishnay or generally to give explanations on statements said by people in the world? So somebody made such a statement about a sheep. It's a very interesting statement. Let's say it is a very complex statement and it needs explanation. Is this the function of Mishnayas to start explaining what people say about sheep? So the so we have three questions. When said this, he didn't just mean to give a parable from something that's said in the world. He's actually saying something that's relevant to and that's what he means. The explanation in the about a sheep and the difference between a live sheep and a dead sheep. You can take out you can deduce from the and about the offerings of a mother after she gave birth. So to sum summarize B sum question number one is why not just give a simpler example of a father who died and his inheritance got split up and increased and from one owner there are seven owners with many more mitzvah. Number two, a parable is here to explain, to illustrate, to add understanding. Where do we gain, where do we glean more understanding through this parable? Okay. The sheep died and there's seven sounds. Granted, seven musical instruments between the trumpets and the drum and the liar and the harp. Granted. How does that really explain what happened here? The woman forgot what she did. The cayenne forgot what he did. There's a colossal mess and she has to bring seven new birds. Will you giving me explanation? Now, most people when they learn the mission, they don't have these questions. You know why? Why not? Okay, it's a metaphor. That's not how you learn a Mishna. That's not how you learn a Mishna. The Mishna is not here just to tell stories, to entertain people, to put you to sleep with stories. Every word in Mishna is meticulous and precise. There's epis here. There's a here. There's a here that's being conveyed. What is it? Third question is Yeshua's language intimates that he's not just explaining our Mishna. He's also interested in explaining the story of the sheep that died as though it's some sacred story, some children's story that somebody made up that when a sheep died and suddenly seven sounds. It's a very natural phenomena and that's what he wants to explain. This is what they said. It's almost like this statement is some sacred old tradition from the days of Yor that was passed down by some of the greats. Where does this come from? It's a statement. Who said it? No. Tana said it. No. No. Tana said it. No. Pik said it. No. No said it. In they say the world says it's okay. It's one of those quotable quotes. I have no issue with quotable quotes, but it's like this is what they said. First of all, it doesn't explain our Mishna. Second of all, it seems like he wants to explain that quote. But you don't have to explain that quote. The quote is very obvious. It makes sense. You don't have to explain it. And even if you did, is this the job of Mishnayas? Is this the job of Is this the job of By the way, when Reb asked the question, he added the Gmorrah says was he was considered the wisest Jew of the day. In fact, all of the major debates against the philosophers of non-Jewish philosophers of the time were conducted by Yeshua. There's a whole suguh by the way Yeshua was a ley he served as a levy at the end of the era of the second basikdesh. So he knew about the musical instruments. Just I just thought about this. He knew about the musical instruments in the B mikdish because he would sing or he would play music. He was a musician or a or a vocalist but he was a ley who was in the B. He's one of the and he was there at the and he was a great debater. He debated the sages of Athens 60 sages of Athens the the Greek philosophers during the Roman era. So Yeshua was a brilliant, brilliant, brilliant man. So the Reb said that Rab Yeshua is not just coming here to tell us little stories or give us cute metaphors. Rabhua was saying something. There's profound any but certainly Yeshua. So what do we have to learn? What do we have to say here is not just telling us statements and giving us explanations. What they said is not the somebody said it. There's something of that's being said here. Now you'll understand what they said. And this comes out from our Mishna. But what what is it? Very hard to understand. It's not clear. Next step. We already said this the last part of the Mishna is about the different types of people who get old, those who are they are ignorant and those who are saturated with and the connection is that even when they get old men and women of even when they get old and they become weak Their wisdom only increases. Get over four questions asked. Question number one, why are you putting in here the negative that ignorant people, the older they get, the more confused their mind gets? What's the point? That's not the theme you're trying to convey. So, scratch it. Delete that part. What do you need it for? As the Reb said in the generally the avoids speaking disgracefully about people, even about animals says the beginning. They don't even like to speak negatively about an uncosher animal. That's just an an in an addition in parenthesis, but it's not relevant here. Why are you talking about elderly people who are that their mind gets confused? Number one. Number two, what's the Mishna? Everybody knows as people get older and they get weaker, it affects their mental capacity, physical strength and physical decline and decline in a person's health and a person becomes weaker. It affects also their their intellectual keenness and acuteness and sharpness. It's it's unfortunately it's part of the natural phenomena of of aging. So he says my what's the first of all why is it relevant here? Why are you inserting it here? And second of all it's it's obvious when people get older yeah they become more confused. Things change. the body changes and the brain changes. I mean, we all know this. Question number three, it's opposite of what you're trying to bring out. The Mishna is trying to bring out how precisely through the decline there is an increase through the mess that happened in the Bikd forgot, the woman forgot, there's more. So, how do you bring that out? by telling me that the older they get, the wiser they get. Beautiful. When you tell me about it's the exact opposite point. The older you get, the less it gets, not the more it gets. And number four, even if you want to say it because you want to contrast it, say it at the end. The main point is should have said like this. The older they get, the more they their mind becomes settled. And then even if you feel the need to contrast which is also doesn't seem necessary you could say afterwards and by the way is the opposite because that's your point your point is your point is not it's very strange four big questions of the we're going to get into the explanation now before that I'm going to tell you a cute story I was once invited to speak at a very big event in Israel in Isra They told me that I'm going to go up at 10:00. There were maybe four or 5,000 people there. This was in Kabat and I was supposed to go up at 10:00. I came there. I was waiting, but every few minutes another dignitary was coming and they had to give him the mic. You had members of the Knesset, members of the Israeli parliament, upstanding and famous celebrities and politicians and ministers. So they kept on coming in. So they kept on giving them the mic and delaying my speech further and further. The RV of Kabad at the time was a Jew named Ashkanazi Ashkanazi. I guess he noticed that I was somewhat upset. So he called me over and he said let me tell you a story and this is the story that Rabbi Ashkenazi shared with me. He said there was once a rabbinic conference this is precond world war and there were two rabbinic figures at the conference. The first was the gone srauf roen who passed away in 1936. Tinus tinus mtdam was one of the greatest minds in many many generations. the rag gone. was and there was another rabbi there who was more modernized more what we would call progressively and his scholarship did not come anywhere close to the rakach nor did his spiritual integrity come close to the rakach the question was who's going to address the conference first so this rabbi understanding the greatness of the rakach gone told the rakach reb you speak first said no no no no you speak first he said why do I get the honor of speaking came before the soach told him as follows. Was very sharp. He was not diplomatic. He said as follows. It's based on a mission in ignorant people. The older they get, the more confused they get. Scholars, the older they get, the wiser they get. So he says as follows, you are an Amorus. The longer we delay your speech, the older you're going to get, the more your mind will become confused. The more stupidity will come out of your mouth. He says, "By me, it's the opposite. If we delay my speech, I'm going to get a little older. My mind will become more settled. I'll have what to say better than what I had to say before." This is what told this person. So, Rabbi Ashkenazi tells me, he says, "Rabbi, it's a compliment. They're delaying your speech later and later because they trust that the older you get, the more settled you become and the words that will emerge afterwards will be even better and wiser and deeper and more authentic than the words that were said earlier. It was very nice, very nice way to calm me down and indeed I went up very very late. I think after midnight or close to midnight here is the key of the explanation. What does the Reb want to do? Now the Reb is now going to go to the core of the Mishna. There's the mathematics of the Mishna. There's the nuances of the Mishna, the intricacies of the Mishna. But now we have to go to the core of the Mishna. What you call Satamas, the quintessence of the Mishna. What's the real point here of the Mishna? And when we can get to that, we'll understand what Yeshua is telling us. This whole Mishna about the confusion with the birds brings us and brings out a tremendous novel idea. Excuse me. I'm going to explain in a moment. Fore for the speech. Venonus is a suffic. There is a fundamental issue here that Yeshua is trying to address. A woman who gives birth needs to bring two birds if she's poor. One for one for in this case she has to bring another two birds as a carbon because she made a special pledge. However, something happened. There were mistakes. Those mistakes created doubts. These mistakes and doubts were created through the errors of the woman of the mother and the kay. And because of that this woman is now obligated to bring many new offerings to the point that she may bring one she may have to bring one more two more or three more or four more or five more or six more or maybe even seven more. And according to Benaza, there's a possibility that she has to bring eight new birds as carbonas. Now, this is no simple thing. You're obligating a Jew to bring many new offerings in the BA mikdash when it's possible that she's not obligated to bring them because we're not sure about what happened. It's possible in many of the cases in the Mishna, it's possible that she actually fulfilled her obligation or she fulfilled part of her obligation. and the offerings that she was really obligated in, she may have offered them and fulfilled what she had to fulfill. And if you go through the Mishna, you'll see how many levels of doubts there are. There are doubts and doubts and doubts. So, it's possible that she already fulfilled everything she had to fulfill and she received all the atonement that she received. which in a regular case if you just bring an unnecessary offering it's called and bazor you're bringing a mundane animal you're offering it as a carbon into the b mikdash which is an absolute no no it's an absolute transgression in this case of course the tells you to do it but the phenomenon here is a very very nuanced and complex one and strange one she's bringing seven new birds maybe eight new birds according to benaza it's eight according to the first town at seven or even one or two or three or four or five or six additional birds and all based on doubts, based on her mistakes, based on the kayen's mistakes. They didn't notice, they forgot, they were overwhelmed, they were startled, whatever. They didn't realize, they were not cognizant, they were not focused. And because of that, you're obligating her to bring all of these. Now, he makes it clear, the Reb makes it clear, there are carbon that you bring based on a doubt. For example, a woman may have a miscarriage early on and it's not sure. We're not sure if this was a miscarriage of a fetus or maybe she discharged something else. And the Gmorra learns out as he brings in the footnotes that the Tyra says that even if there's a doubt if she discharged a fetus or not, there is an obligation to bring a carbon because there's a suffic tuma. there's a doubt if she's tummy or not tummy because whenever you have a baby there's a tuma and then you have to bring a carbon to go into the bame mikdash and here it's a suffix. So the Tyra says for this suffic for this doubt you bring a carbon since it's a suffik to you also bring a carbon and afterwards you can go to the bik and you can eat carbonas just like there's a case of an asham tali an asham tali means there's certain sins that if a Jew did them by mistake inadvertently yes to bring a carbon it's called a carbon katas but what if you're not sure if you did this sin by mistake it's an asham tali for example there's two pieces of meat near you okay one is shuman one is kalev one is the fat of a kosher animal the other one is also the fat of a kosher animal But it's the parts of the fat that you're not allowed to eat. You're not allowed to eat it. Now, you ate one of these two. Maybe they looked identical. They're both fatty, but you don't remember. You don't know which one you ate. So, you're not sure you have to bring a carbon kas because if you ate the kosher meat, you're good. But if you ate the you would have to bring a carbon kas. But here, you're not sure. So, you bring a special carbon called an asham to And the says it until you find out for sure that you sin. Then you'll bring a carbon kas. But at this point it's called an asham tali a suspended asham an asham of when you are in a limbo state when you're hanging tali it's suspended. So here the initially says that even though it's a doubt you're bringing the carbon for a doubt that's fine. The here creates a type of carbon that is carved out from a doubt but here that's not what happened. It's not that there was a doubt if the woman was obligated. So the says okay bring a carbon. No, here the obligation was absolutely certain. This is a woman who had a baby. She had to bring a pair of birds. She pledged a second pair of birds. The problems happened later. The obligation was a vad with an absolute obligation. She had to bring an offering. Because of the error of the cayenne and of the woman later this certain absolute set of carbonas turns into such a complicated situation and now we don't know what's going on. We don't know if she fulfilled her obligation completely. If she fulfilled her obligation partially, if she did not fulfill her obligation at all. We don't know if she had her atonement, if she didn't have her atonement. And yet our sages tell us what has to happen. She starts all over again. And now she starts all over again and brings another four. No, she brings four. Maybe she brings five, six, seven, eight. This is a very unique phenomenon in hala. In addition to that, how do we define these seven or eight carbonas? They were caused by a suffk. They were caused by a doubt in the woman's mind or in the cayenne's mind or in both of their minds. So on one hand, you can say that there's an absolute obligation to bring a carbon. They may not be. On the other hand, you can't say there's no obligation to bring a carbon because then it's based to do it. So these carbonas are very limbo like carbonas. What are they? Are they certain obligations? Are they not certain obligations? Are they obligations based on a doubt? But the doubt came from something that was absolute and certain. So you're dealing here with a mess within a mess. How do you define all of these carbonas? So the kazal understood that she has to bring these carbonas and they said you have to go and bring another bird or two birds or three birds or four birds in order to fulfill your obligation. But this is a galesh that there was an absolute prescribed set of laws that she has to do. She and the cen messed up because of their mistakes which is part of being human. We make mistakes. That that's being human. It's part of our vulnerability. And what happens suddenly? Oh, you gald. You're not just repeating the process again. You're now bringing four 1 2 3 4 5 6 7 eight new birds. Eight. That's double of the amount that you had to bring initially and we don't even know if you're obligated fully or maybe again there were mistakes and the doesn't remember. She doesn't remember. Maybe everything was done right. Milan the last case everything couldn't have been done right but maybe a lot of things were done right. This is what needs to explain. If Yeshua has to say something, what does he say? He says something very profound. He's not just telling you a cute parable about taking a sheep and taking the limbs and turning them into instruments, which is a beautiful lesson in school to teach children and adults how to make musical instruments and how to you make use out of everything in the world. And how everything, this is a incredible thing. How even an animal after it dies, it doesn't just die. It always gains. It gives something to the world. Every creature gives and takes. Every creature. And even when an animal dies, it's it's its fossils return back to the soil or are absorbed by another animal and it becomes part of the incredible food chain and food web and becomes part of the incredible balanced ecosystem which allows our planet to continue to live and flourish. And that's a fascinating phenomenon of nature how Hashem built the world that everything gives and takes and even after death there is a continuous process of give and take. That's beautiful and it's an incredible insight, but it doesn't belong in the words of Yeshua are extremely significant and you have to hear those words. They seem poetic and they are, but they're also They seem poetic, but they're also Yeshua says, "This is what it meant when they said that when the beast is alive, it possesses one sound. When it's dead, its sound becomes sevenfold. Its sound becomes sevenfold. Me gets increased sevenfold. No, the me is dead. Me is dead. The sheep is unfortunately gone. Lifeless. The instruments are fashioned from seven organs. But listen to the words of Yeshua. [Music] His coil, its coil, its sound is one. It possesses one sound. It sound the sound of the becomes seven. Is this poetry? Is this science? Is this nature? What does a bishop sing? What do you mean its sound becomes seven? No, it sound is muted forever. The sheep is gone. The beast is gone. The ram is gone. Obviously, talking about a sheep that has horns. So, it's the male ram. because you're turning the the horns into uh into into trumpets into horns. You're taking horns and turn them. So, you have to have an animal that has horns. But he doesn't actually say which animal. So, you could say it's a ram because a ram is the family of the sheep and the sheep is what the woman brings as as a carbon if she's not poor. Okay. I'm just responding to a question somebody asks. Uh would he have horns? It's not talking about a baby sheep or female that we're talking about a sheep that grows and has horns obviously which we call a ram an what does he mean? So the labavba sees in this expression the key word. This is the key word. Let's see inside. There's a contradiction here. There's a paradox here because the seven sounds are horns which become trumpets, hide which becomes a drum, intestines which becomes a liar, large intestines which becomes a harp, pomegranates, wool which becomes pomegranates on the robe which has bells. These are sounds of horns, of thighs, of leg bones, of intestines. These are not the sounds of the sheep itself. Says Yeshua, "No, this is what they said. When the sheep dies, when the beast dies, when the ram dies, [Music] from them. The death of the sheep indeed obliterates that single sound, the voice of the sheep. There are new sounds, very different sounds. You can't compare the sounds of the horns, the sounds of the trumpets. or the sound of the drum or the sound of the harp or the liar with the sound of the sheep when it's alive. But amu this is what they said. It's all the sound. It's all the voice. It's the co of the This is what they said. There's a depth in what they said. It's the sheep's sound being manifested, metamorphosized, transformed, filtered, but ultimately manifested, conveyed, expressed through these seven organs, through these seven instruments. Each instrument captures in its own unique way, in its own unique shape, color, flavor, through its own unique characteristics. the coy physically doesn't mean physically that when you're listening to a trumpet that's made from the horn of a ram or you're listening to you're listening to a sheep crying or a sheep pleading or a sheep expressing itself [Music] but on some deep symbolic level that's what's really what's happening because it's ultimately from the sheep It's all the power of the sheep. It's the qualities. It's the features. It's the characteristics that God embedded in the genetic and physiological makeup of a sheep. It's the kila kev that's coming out. Even though the is dead. The ram was slaughtered. The ram is gone. The ram has no coil. But this is the coil that's coming out through these. I the sheep is gone. The sheep is dead. There's new sounds. Yes. But Shiva it's we attribute it back to the sheep. We have to have the wisdom. We have to have the gratitude. We have to be able to remember the source. Remember remember the progenitor. Remember where it comes from. These sounds have a mother. These voices have a father. These sounds come from somewhere. Don't take the trumpet for granted. Don't take the harp for granted. Don't take the liar for granted. Don't take the bells for granted. They come from somewhere. The sheep gave up its life for you to be able to enjoy the harp. For you to be able to enjoy the liar. Naval is a liar is a sharp. You say in the morning, halaluca halal. That's the ram's horn comes from the ram. The liar comes from the ram. The harp, it comes from the liar. Would play would be would would play the music would a brilliant musician. And the garra says in gimmel there was a harp on top of the bed of David. Midnight the wind would sway the harp. would begin playing musical would wake up and learn tired of the whole night the says is the of every musical instrument has such drama such depth such beauty don't take for granted that the sheep gave up its life this is the kila this is the sound of the that's coming out I know it's a new sound it went through a major metamorphosis This is a very very powerful and also emotional idea. We're going to see now the Reb is dealing with it from a completely perspective, not from an emotional or historical perspective. At the end of the sik, it's going to all be seen through the lenses of history, through the lens of history and through the lens of of of spiritual vision of Judaism. How we view history, how we view the evolution of history from generation to generation, the relationship of a mother to a child, from a father to a child, from grandparents to grandchildren. But here we're talking about the revolutionary statement of Rabbi Yeshua. for the carbonus. Ah, here we have the lisha definition of all these seven new birds this woman is bringing. True. The reason she has to bring all these new offerings are because of the doubts that were created after she brought the first four offerings. Those four offerings were the real obligations. And now there was a doubt. There was a mess. There was a mess up. The cayenne forgot. The woman forgot. It's like when the sheep dies, what happens? The new sounds coming from the seven instruments are not detached. No, they are a continuum of the original voice of the original sound of the sheep. These seven new birds, they're much more than the original birds. You had four birds. They now turned into seven birds. They may have turned into eight birds. That's like the sheep. The one sound turned into seven sounds. Turned into eight sounds. But they're all one sound. They're a continuum of that sound. Yes, it's the rainbow. The sound is expressing itself in different shapes and different instruments, different they touch different aspects of the human perceptive of human perception and the human taste for music. Some of us love the harp. Some of us love the liar. Some of us are infatuated by the drum. Some of us like the bell and some of us appreciate the trumpet. But its manifestations as diverse manifestations of a singular coil. All these carbonas which came as a result of doubts are all a continuum of co of that original sound that original voice of the sheep. They all have the they all assume the status of the original offering which was an absolute obligation. In the footnotes here, there's a lot of very heavy footnotes explaining the various suggest in Gimmor and in Rambam about how we deal with carbonas that are sphas carbonas that we bring because of doubt because we don't know what's happening. I wish we would have real time for this, but this would be another hour or two getting into the details of the footnotes. I'm just pointing this out for those who are listening to this. I want to go deeper because there's a lot to discuss here from aik point of view. Is it really that the sages almost felt that this was just a situation that was so stuck and they found a heter and they found a pik to say that you're allowed to bring carbonus even when there is a doubt and it's not called bazor or there is actually a unique situation here which Yeshua is saying where even though you didn't eat these carbonas because they were brought alopic but they have a unique status like the original carbonus like the first sound of the sheep because the seven sounds the seven birds are really a continuum of the first sound even though death happened in between which repres which is represented by all the doubts of the cen and all the doubts of the woman. Hey for visitor. for the is now going to branch this off into different parts of We have here a phenomenon that this carbon was triggered by doubt and yet it's assuming the status of an absolute obligation like the original four birds in we have a phenomenon where the result becomes far more potent and forceful than the cause. The antecedent, the source becomes a source for something that will gain much more power, potency and prominence. In hokic terminology or philosophical terminology, the muv becomes stronger than the sibo, which is what's happening here. Because initially the woman had to bring four birds. Those were absolute Tyra obligations. No question. That absolute obligation now ultimately resulted in a mess because of doubts and questions and problems and uncertainties and we don't know if I'm obligated I'm not obligated how much I'm obligated which one I'm obligated on the first set the second set because of these doubts these doubts now give birth to seven new birds that I have to bring the mother has to bring the cayenne has to bring the mother has to bring through the cayenne and these have the status like the first sound of the sheep, like the first voice, like the first four birds. So there's a certainty that triggers and results in a doubt that triggers a new certainty. So he brings her two examples from many. You could bring many, but he brings two very interesting examples. Actually these two examples the Reb would uh I heard it from the Reb myself a few times in different different conversations different. The first is very briefly the said if you have a board a nesser is like a board a plank of wood and the width of it is fort you're not allowed to use it as even though it's good it's wood it grows from the ground it wasn't fashioned into a into a utensil it's it's good you can use it for but they had a problem it's called means if it's for which means it's four hand breaths when you look up it looks like a roof because it's so wide. So then you may come to think, you know, I could just sit under the roof of my house. It's called ger. So they said, don't use that board. But here's the deal. What happens if that board is four and four hand breaths wide, but the thick of it, the height of it is only one tap? It's very thin in its thickness. So you know what you could do? Just turn it over. Turn it over on its side. And now the breath of it is very it's very small. It's maybe a half a or two. Right. So the height will be that I don't care about could you do that or not. So the is that you're not allowed to do it. Why not? Why not? This is a discussion in you see it in the footnotes 30 footnote 33 footnote 34. He brings all the sources in the footnote. Why not? The answer is very interestingly even though the reason why these boards are not used in suka is because we're afraid that somebody's going to compare it to a roof. But once the said that these boards are puzzled, they're disqualified. They become essentially ple and therefore even if you turn them around in a different direction and the original factor and reason is gone. But because this board became essentially disqualified for it's disqualified under all circumstances. It's called it becomes like a metal pole and a metal pole cannot be used for metals can't be used for you have to use something that grows from the ground and also is not fashioned into a utensil which is susceptible to tumor. So a metal stick a metal pole a metal uh stave cannot be used as no difference which direction even though the prohibited this board. Why? Because it's wide fortim and it looks like a roof. And in this case it doesn't look like a roof. But when they said it's pos what happens? They said it is pel. So theul now becomes so to speak part of the very reality of the board. This board is disqualified for it's like innately not good. It's not just if it's in this direction or that direction. So therefore, even if there's no tikra, even though right now you turn it on its side, so the width is only one, the thick is now for it's still not good. It's possible. What's the concept here? This is a very similar concept because why did they make it possible? What made it possible? A specific gazer tik right now in this situation there's no tikra. But the result of tikra becomes more powerful than zerikra. In other words, if it would only remain posible because of the sul only had to be if you put it on top of your suka in a way that it's covered it covers for fim of your suk but you didn't do it that way. So even though the source the siba the reason the reason the progenitor what triggered the psul what created the psul was tik which is a specific concern the result of it becomes more powerful than tik how do I know because even in a situation when there's no tik it's still possible it's absolut so the result is more powerful than the because the result becomes more potent and it's possible even when there's Another example. came. wrote this on the 17th of Thomas 1831. He passed away 1839 was there of preborg. Then it was in the AustriaHungarian Empire. Today it's called Bratislava and his child are classics in the Reb had an affinity to he mentioned it pretty often. All of I'm just saying that parenthetically. What's the story? Got a question. There was somebody who was very ill. It was the second day of and he had a wife. They never had children. And he was afraid that if he dies on the second day of she's going to need yum. She's going to have to get married. Many of you are learning. She'll have to get married to his brother. The yam was far away. So it may not be easy to get khalit. She may remain in a she won't be able to marry another man. So he wanted to give a get on the second day of sh. But you have to sign a get. You're not allowed to write on yam. So there was a particular rabbi who tried to find the leniency to do it because it's the second day of Yamtiff and in order to help this woman in case the husband dies. There was another rabbi who opposed it vehemently and he felt maybe that he was wrong and he wrote a letter to the cyheram writes a long letter. It's a very very interesting letter. It's a classic letter like many letters of the but at the end he adds one point about literally in the last few lines but somehow the reb is zoomed into that and he says there's something about that's unique. Why do we have two days of yam and the answer is because in the times of the second B used to send out messengers to tell everybody when is because could be either on day 30 right you have 29 days and then day 30 becomes the new the new month or Khesh could be day one. So you have 29 30 and then day one is kaidesh and then pes would be a day later. So they used to send out messengers to tell the crowd the Jews all over the diaspora when pes is when sukus is. Now some places lived far away from so they didn't get the message. So they had to do pes two days because they weren't sure that pes start a day earlier if was a day earlier that pes start a day later. The same is true with sukus. By shwis there was never a problem. Why? Because shw is not based on the day of a month. Shwuz is based on 50 days since the counting of d. You count 49 days and the 50th day you celebrate. So essentially could be and viv and ziv. By the time came around by the time year came around every Jew knew when pes was. So they just count 49 days from the second day of PES and the 50th day is so you don't have to know when was to know when is so essentially nobody should celebrate two days of everybody even in the diaspora should celebrate one day of so why do we have two days of the answer is the Rambam says in chapter three the don't want to distinguish between the three holidays pes in America would be two days would be two days in in the beginning and at the end and shuis would be one day. They said you know what let's keep it uniform. So shuis will also be two days. So the says this means that in many ways is more stringent the second day of is more stringent than the second day of pes and the second day of sukus and the last day of sukas and the last day of why by p and there's a doubt maybe it's yumpt maybe it's not and because that doubt the Jews kept two days and today also we keep that tradition even though today we have a calendar we don't need these we don't have the problem. But even in ancient times, why was Shvu created? Not because there was a doubt. The second day wasn't a doubt. We know for sure it's not. The reason is not to distinguish between other holidays. In other words, it's not because of a doubt. It's because of a vad. The say there's no doubt here. We know it's not. It's a v. In order not to distinguish between and other holidays, we are establishing that the second day of shu should be kept as a yumpt says it has a not of suffik because there was never a suffic by it's the said initially it's not because you don't know you're in limos 50 yeah 50 so we don't take chances no we don't have to not take chances it's not so why is it because the said we're making a like we're So we have here an interesting phenomenon. The core the reason we celebrate the second day of shu is because of pes and sukus. And why do we celebrate the second day of pes and sukus? because of a doubt and that's what triggers that's what creates that's what generates a second day of but once the student is the offspring is the result but the result becomes more powerful than the source because has something that pesukas doesn't have it has the it has the potency of vad of certainty here we have examples how that which is born from the cause from the source gains power and forcefulness that doesn't exist in the source. And that's the concept that we have here in this carbon. These seven birds were all born out of doubt, out of suffic, out of a mess, out of a situation that cripples us. It's because we don't know. We're confused. And yet the confusion, like the death of the sheep, doesn't just interrupt the process. It creates a new identity that goes back to the original obligation and that original obligation was an absolute certainty. So that the result is more powerful than the source. The understand Oh, wow. Okay. I I see the mic is about to die, so I'm just changing the battery. So, give me one moment. I'm just changing the battery. I'll be back in a moment. I'll give an example from another another realm, the realm of psychology. And the reason it's like that in psychology and in the world of the soul and the world of the mind, it's because it's like that in our own world. It's like that in Tyra. Tyra is the blueprint for the world. I've heard this from so many people and especially from mental health professionals. There are often things that happen in people's lives that are very disturbing and sometimes extremely extremely devastating and yet that's the cause. The result of what happens sometimes becomes much more destructive than the cause of what triggered the entire trauma. So for example, people sometimes experience a trauma. They experience an event that is very disturbing that compromises their their brains functioning powers that compromises their self conceptualization the way they see themselves. And yet that in itself may not be the most devastating factor. What becomes the really devastating factor is the way the original trauma is processed by the person. The result becomes much more toxic than the cause. Last Shabas I was at a recovery Shabas in Miami. There were around 800 people in recovery, 900 people in recovery. Friday night I sat up a whole night with a group of people in recovery, amazing people. And there was a young man who shared with me how he was violated for five years. Five years he was violated. He was abused. And he shared with me the details. It's not for now obviously. And he looks at me and with tears in his eyes, he says, "And you know what the worst thing was? When I finally got the courage to tell my father what happened? He told me it's not true. I don't believe a word you say." said that was far worse than the abuse. You could cry when you hear it cuz he told me that was the abuse happening all over again but much worse because it was happening by the person who was supposed to protect me. So you see what happens? We go through stuff. That's the sa they all cause something and and it's powerful and it's sometimes you have it in the positive you have it in the negative but the muv what what happens as a result of that that's where the biggest power sometimes lay the way I processed it not what happened happened but what I'm telling myself till today trauma is not what happened trauma is what's happening right now in my body it's stuck in my body how did I process it then how do I process it today how did the people around me process process it. What was the message I got from the people when I shared with them this story? How it was dealt with by my closest circle? That's the And sometimes tragically the gains this power, this ferocious power in the positive or the negative that the original story doesn't have. The reason it's like that in psychology is because like it's like that in the soul. It's because it's like that in. And that's what we're learning here. There's the original voice. There's the original sound. And then there's the seven sounds. And those seven sounds all come from that original sound. And in the middle there was a death. It should have weakened it. No. Sometimes the muv is much stronger than the you have to be aware of these things. We have to be aware of the power of the result. You know the if you want a cute cute way of saying it the creates the but hopefully the relationship becomes much deeper than what the created. True without the matchmaker the and the kala would have never met but the result of it gains a whole new level of relationship and depth that the shhatan couldn't have because he brings out what's inside of you. A teacher may produce a student and may raise the student and mentor the student and guide and educate the student but sometimes the student grows far beyond the imagination of the teacher. Yes, it was all created by the cause, by the source, but sometimes the result ah it reaches a whole different level. And the Reb gives you the two examples of suka and the example of the which brings us back to the example of the carbon that the mother has to bring. We now go to the next step. We go to the next step. The next step is Vav, [Music] I'm going to say outside because I want to be able to finish the and the hour is late and there's a lot here. So even though we could sit on for an hour or two hours, it's but I'm going to say it outside. You could learn it inside. I hope you learn it inside. I'm going to say it outside. Based on all this, we'll now understand that there's also the other side of it. Rab Yeshua is not just explaining the carbon of the mother. [Music] He's also explaining the uniqueness of the sheep that died. As we said, the Mishna is not here to explain interesting natural phenomena about how you make instruments even though it's amazing and what happens when the ram dies. He's also explaining a idea and one of them may be the following scenario fascinating scenario and this is what the explains. There's a it's discussed at length it's discussed in it's discussed it's a here's the issue if somebody worships something as a deity as a god it becomes forbidden to benefit from but what happens if it's something that a person doesn't affect it's something that's natural and you didn't change it around. It's not like a statue that you build. You build, you sculpture a statue and you worship it. Let's say you decide to worship an animal. Yeah. There's a sheep, you know, like the Hindus, the old ancient Egyptians, you have a sheep and you worship the sheep. You bow down to the sheep. You believe for whatever reason that your sheep is God. What's the hala? The hala is that the sheep does not become forbidden to eat or forbidden to have a because it's a natural sheep. You didn't change actually the sheep. It's not like you slaughtered a sheep for a desour. You did not. The sheep is alive. You just worship it. So, you actually don't manipulate the sheep because you can't. It's a natural phenomena that God created and you can't change it unless you physically change it around. And therefore, if a Jew takes this sheep and slaughters it, for example, you're allowed to eat it. It's you're not allowed to bring this sheep as a carbon. We learn out from sukim that when it comes to when it comes to the bdash a sheep that was worshiped even though it's alive it's you're not let to use it for the altar. Now here's an interesting question that the gar raises inv the question is as follows. If somebody worships the sheep but then the sheep goes through a major transformation does it revoke the original status of the fact that it was used for idolatry and you're not allowed to use it in the Bikash or ancient the transformation doesn't transform the original status that this was used for an example says let's say somebody worships stalks of wheat they didn't touch it they just worshiped it I don't know why but a person does that now you take this wheat wheat and you harvest the wheat and you extract the kernels and you grind the kernels into flour and you want to use this flour as a carbon min are you allowed to or not interesting question another example let's say somebody bows down to an animal can you use its wool to make for the garments of the kang can you use the horns of a bull to make trumpets in the basikt can you use the thighs of the animal to make flutes to use for the concerts in the basikt Can you use the intestines of the animal to make and weave strings for the harp? Very interesting question. Wow. What's the question? Why is this a question? The Gmorra actually answers. Some of these questions is tu. They're not sure about it. We'll soon see what the hal is. What's the question? The question is as follows. Is it the original sheep or it's not the original sheep? It's a fascinating question and that's exactly what Yeshua is addressing. The Yeshua is not addressing just the sheep and music and a cute little statement that somebody made about a living sheep and a dead sheep. No, he's addressing a very serious question that's essential to hal. What's the problem? The problem is the sheep, the ram is dead. You worshiped the sheep. You worshiped a bull. You worshiped an ox. Okay, now it's dead. It's a new reality. You took the horns of the ax or the horns of the ram and you turned it into a trumpet for the bdash. Is this considered a trumpet that was worshiped? It comes from the ax that was worshiped. It comes from the ram that was worshiped. Are you allowed to use it or not? We learn out from the title. You can't use this animal as a carbon. I get it. But what happens if it goes through a transformation? You take the wool and you turn it into you take a part of the animal, you turn it into a musical instrument. Can you use it in the B mikdash? First of all, the animal is dead. Second of all, you completely transformed the organ from an intestine. You made a drum. You made a law. You made a harp. You made from the horns a trumpet. It's not it's not anymore part of a holistic animal. It's completely self-contained and it's not even an organ. It's a musical instrument. Most people wouldn't even know if they didn't know how it was made that it was made from an organ. Is it mut or is it? And the is that it is forbidden. It's forbidden. And that's the and that's what Yeshua is saying. Yeshua is actually explaining something in even though the trumpets made from the horns and even though the strings of the liar and the harp made from the intestines comes from a dead ram and it's now separated from the original ram. And it's not just separated, it went through a metamorphosis and a transformation. And the seven sounds are not the original sound of a sheep. It's not even the original sound of a thigh bone or of hide. It's a whole new sound. It's a trumpet. It's a flute. It's a drum. It's a liar. It's a harp. It's not anymore the sound of the organs of the sheep or of the mouth of the sheep. Yeshua says, "No. Even as it's seven different sounds, howly the Torah sees it as I could still hear the sheep and therefore because you worship the sheep for this transformation is ineffective and you can't use it for the Bik as I said you can use the sheep for mundane purposes and that's the Even though the garra has tu the discusses this here intimated the even though in gra it's tu fascinating so you'll say so why didn't the gammor give an answer it's a good question so the gammorra should have had an answer why does the gammorra say tu it could be the gammorra understood that tanoyam are arguing about it But here in Mess's kingdom, this is the view of Reb Yeshua. But it goes much deeper because you could explain this in two ways. You could say that the reason the trumpets are disqualified, the reason that the drum or the flute or the liar or harp is disqualified is because it ultimately comes from a ram that was worshiped and therefore that prohibition remains. But you can say that they are defined as avoid they come from something that was worshiped and therefore we say don't use it or maybe no maybe it still has the same status like the original sheep which was disqualified for the misbehav and that's what we see from the Rambam the Rambam's language in Misbay is he quotes it in 50 note 50 that if somebody bows down to an animal Just as the animal is disqualified for the altar, the wool is disqualified for the big day, the horns are disqualified for trumpets. When the Rambam uses the word is trying to say something. You could have just said, you're not allowed to use the wool. You're not allowed to use the horns. Ra is trying to say it's the same gather like the original animal just like the original animal is disqualified for the misbeh because it was worshiped as an idolatry so you can't use it for a carbon for Hashem. So the same is true when you want to use the wool for big de kahun and you want to use the horns for trumpets and you want to use the hide for a drum and you want to use the intestines for the thighs for flutes and the intestines for a liar and a harpet has the same gather. It's the g of and the difference would be that the isur is an it's not just an is according to the first version it's a new reality just the rabbis say since it comes from this sheep don't use it according to the second of according to the second way of learning it it's prohibited it's a biblical prohibition because this was worshiped even though now it's a trumpet this is [Applause] the kin explains to me what they said. Who's they? They is not just some quotable quoter in the world. They represents also the hashka of the that just that they said that the the sheep when it's alive, it has one voice, one sound, and when it dies, it's the same sound manifested in seven different sounds. It's the same sound. It's the same. And therefore if it was used says you're not allowed to use them and that's the and this needs an explanation and that's the explanation. Just like even though the triggered obligation was a suffic and the cyan don't know what happened. Nonetheless, the new obligations, the new seven birds have the same status as the original four birds. It's the same voice like the original voice like the original sound of the sheep. The same is true when the sheep is used for a des even though the horns and the thighs and the intestines went through a major metamorphosis and they became a new entity. And you can't you can't say that they should be qu dis disqualified for the altar like originally. Originally they were part of a sheep that was worshiped. They're not part of the sheep anymore. First of all, the sheep is dead. Second of all, they were detached from the sheep. Third of all, they went through a transformation. You don't even recognize the connection. We say it's the same coil. It's the same expressed in seven different instruments. Or like we said before by suka those boards that are wide for have they essentially become disqualified for the suka not just because it becomes an innate quality. Each one of these organs becomes essentially a vazara. It has a and therefore even now when it was detached it continues that very it it maintains and retains that very stain same status. It's like the we say it became metal. They became like the name of the becomes the very status of the horns and the thighs and the flutes and the the thighs and the intestines. Why? That's the of klesha. You could say the source is the sheep. I'm just a weak copy of it and now I'm detached. No, you're a direct continuum of it. That's what we see by kin. And here too the of it it becomes part of their very identity and therefore you can't use it in the BT even. Ah, now we'll understand why the Mishna has to talk about the amaets and the zikn. This is civian. We have here a problem. What's the problem? The story of the sheep alive or dead is not very similar to the story of the mother giving birth and bringing carbonas. Why? by the sheep. It's a one-time event. The sheep was alive and it died. Death is a momentary experience. In the story of the birds, it was a gradual process and there's many different scenarios. The first case is the cahin didn't know what the woman wanted and he offered two birds on top, two birds on the bottom. So, she has to bring one more bird. Then there's another story which makes her bring two more birds. Another story which makes her bring three, four, five, six until we reach seven or eight. In other words, there's many many different scenarios. It's different. By the sheep, the transformation is in a moment. Boom. Sheep is dead. From one, you got seven. By the woman, it doesn't happen that way. It's not like she forgot. The cayenne forgot seven birds. No, no, no. First there's one, then there's two, then there's three, then it's four, then it's five, then there six, there's seven. So the example doesn't mamish match up. It's a good example generally speaking because the sheep went through a transformation from life to death and yet the sounds increased sevenfold just like here. There was a problem and a doubt and a mess and the offerings increased all the way to number seven. But you can't compare it because here there's so many levels from you get from one to seven takes a long time. There's seven there's different scenarios in the Mishna. So the Mishna says let me bring another example. Bakashi says take a look at elderly people who are who are completely ignorant. They did not spend their life with the older they get the more confused they get. The older they get the more settled they become. This is not something that happens in one moment. You don't get old in a single instant. It's not like death person sheep is alive the sheep is dead. This is a process. Aging is a process. Doesn't happen in a moment. Kohl's man, it's a process and it's gradual. Person gets older, a person gets weaker. So that's a much more accurate example in this sense that as we get older, our bodies change, our brains change and therefore our level of perceptiveness, our mental capacity, our intellectual capacity, our cerebral capacities, they all go through a transformation. And that's why the Mishna has to first speak about before because is telling us something. He's telling us when people get old their bodies change, their brains change. That's why the older they get, the weaker they get, including in their mental capacity. The Talmet also goes through this change. He also gets older. She also gets older. And naturally the brain should get weaker and weaker as we see by ziknay are just responding to the natural process of aging. And yet we see a unique phenomenon that by the older they get the wiser they get the deeper they get the more settled they become. What happens? You would think they're so maybe spear them the terrible aging process. Let their intellectual capacity remain intact. Unlike the ziknets, right, who become confused. But here we say something much deeper than that. It's not just the aging process doesn't affect their ability to learn. On the contrary, the aging process increases their ability to learn even more when they were young. Ah, here we have a beautiful manifestation and illustration to the very concept of kinim of these carbonas the woman was bringing. As long as they get older, it's not a one-time event. It's just like by the woman. You didn't get from 1 to seven like this. It's a process. Every day you I get a little older. I get a little weaker. This stops functioning a little bit. This stops functioning a little bit. and the mind becomes weaker and that's what Daritz is experiencing the two words here here are key words as long as they get older it's a concept it's a process that is ongoing gradually and the kim also experiences this and with each physical decline there's a certain spiritual ascent with each physical decline the brain becomes sharper more mature more deep more authentic and this is also relevant It's not just a interesting statement because the Sanhedrin needs to have balikna people of great wisdom. So when you see the greater wisdom you're more equipped to be in the Sanhedrin as he discusses in the footnotes it's just like by the kin with every disscent with every doubt with every mess that should create a big more havoc there's more carbon more obligations you see it's like the older you get with each descent every day he should get weaker and weaker no his mind gets stronger and stronger but in order to understand this you first have to talk about because you have to speak about the decline. What's supposed to happen here is there is more decline and more decline. Just like with the story of the woman, there is more doubts and more doubts and more doubts. And what do we see by the amaritz? There is more decline and more decline and more. And yet what happens by the exact opposite the contrast with the allows us to understand what is happening here. It allows us to understand the process of how things are getting worse and worse and we would expect that should at least remain intact which would be amazing. We say no. He becomes more powerful in his learning and more strong in his learning. And you see it, you see it with real. The older they get, there's a unique light that comes from their from their face, from their mind, from their words. You the older they get, you see. The Reb used to say You become older one day. You become smarter and wiser and you become more committed. You become more conscious of the divine whose life is dedicated to to truth to godliness to holiness. Even in the aging process, they may physically become weaker and you can see it. But there's something emotionally and spiritually and intellectually that just becomes stronger and more powerful. I think we can all experience this when you see a real it's not just their physical aging doesn't affect their mental capacity. That's also true. And a lot of research today about how when you dedicate your life to learning and you're part of a community of learning and you challenge yourself to learn and teach it also helps simply it helps also for longevity. It's a very interesting research that I saw in recent years that was done around this but that's that that's all part of this but that's that's exactly the point. So that's what he has to bring out that there is descent. There is descend. It's not just talk about. Yes, you have to bring out natural phenomenon. You're supposed to be losing your mind. More doubts. You forget things. The woman forgets. The cayenne forgets. The old man forgets. The old woman forgets. Everybody's forgetting things. And yet what happens from all of her forgetfulness? She brings seven new carbonas. And the seven new carbonus are as powerful as the original carbonas. Like he's getting older. He's getting more forgetful. No. and there's more there's more kaduca there's more carbonus there's more closeness there's more of course the first example brings out certain ideas that the second example doesn't bring out that's what first brings out the sheep situation because that brings out of course the whole idea of the seven and the eight which you don't have with it also brings out the idea that it's the same but the brings out this other facet and that's adds this aspect. We now come to the last piece of the this is and this concludes the hold the conversation. The sikh now goes from the nigla to the nister. From the halik to the hashkafik, from the practical components of Jewish law to the exploration of the spiritual, emotional, psychological and historical deeper dimensions that are being conveyed here in the Mishna. And this is I'm going to read this inside. Yeshua why and what's the explanation on a deeper level and the gar says in that the mishnim unless a name is specified it comes from Yeshua so this is Yeshua's Yeshua's baby so to speak is from. Wow. Sedum is the section of Mishna that deals with carbon holiness. There's a track called which means of the mundane which deals with regular animals that we eat on a daily basis. They're not offered mikdash comes tob and says where's kachum. That's a Jew. Every Jew is part of kadesh. We're a holy people. The of a Jew is also is also a din of your life is part of there's no that's divorced from by a Jew everything is kadusha sedum captures the mission statement of Israel kadesh we are a holy sacred people we are sensitive to holiness we are holy our job is to reveal the holiness to cultivate a life of holiness and to fill the world with holiness beginning with our hearts, our brains, our homes, our families, our communities. And even the every one of our lives has it has a lot of mundaness, mundane parts. It's all part of it's all part of kadusha. There's no separateness. At the end of as we come to the conclusion of it's the conclusion of the Jewish journey of filling the world with holiness. We come to the last theme of Kachchum. A woman who gives birth to a baby or babies which represents redemptiveness. Exile is compared to pregnancy. Redemptiveness, redemption is compared to birth. As the Nva compares guas as well chapter 16, we say it in the Exodus of Egypt was compared to birth and the future gula is compared to birth. Managues in Eden. for the office of the office. Mayor [Music] V is haste. Fore! Foreign! Foreign! Fore shelters. Ah let me explain Yeshua at the end of Kachum tells us how do we endure through exile and how do we reach birth how do we go through the labor pains and bring out gula and that's what he finishes with so the whole kachch is the journey of kusha to fill our lives to fill the world with kadusha even our is also the is at the end comes the birth that's Kim but in birth there can be confusion that's kin and Yeshua who lived through the bdish lived through gullus but sang he was the ley he teaches us how to endure what's the secret of Jewish history how do we endure gulos and how do we come to the birth it's interesting the garra says as I said earlier was the great fierce debater against the gentiles he's the one who kept up the Jewish pride the Jewish dignity he didn't let the Jews surrender to mediocrity surrender to depression, surrender to fear, surrender to spinelessness. He was ready to debate everybody and show em and God is true and mitzvah are true and is true and is true. If you ever learned the sug's debates with the sages of Athens, they're trying to delegitimize Judaism, delegitimize, you learn the Mar the Maharal's explanation wrote a safer on those debates of breast of other they bring out the depth of those debates between Yeshua. This is Yeshua and he's the one who finally tells us how to get to the end of Yeshua. And for this the labba brings a medish and you see how everything is connected. This is a medish rabba in millis Esther and tan told us Adrien was one of the most brutal emperors of Rome. Maybe the most brutal. One of the most brutal emperors of Rome. He's the one who crushed the bara revolt. Adriionas. Some people say it wasn't Adrien. Adrianus is somebody else. But his Hebrew name is Adrianus. He was one of the Roman emperors. He once tells Rab Yeshua, "The Jewish people are sheep and they're surrounded by 70 wolves." 70 wolves. And he says, "Wow, this sheep is pretty impressive. It's surviving in the midst of 70 wolves that are trying to devour it." That's what Adrian tells of Yeshua. You know what he says? He says this sheep has a great shepherd and the shepherd protects it and saves it and ultimately foils the schemes of all the wolves and breaks them down. Doesn't allow them to devour the sheep. So Yeshua is the one who's telling us which sheep he's talking about. He's talking about the sheep of Kalisrael. He's talking about this one innocent, beautiful, pure sheep. This sheep that the woman has to give as a carbon the first carbon as an a sheep is protected by the shepherd. This is what Yeshua says. So the Reban puts it all together. He says sometimes the sheep is alive. The Jewish people is alive. What does it mean we're alive? We're saturated with the consciousness of a people who brought monotheism into the world. the founding fathers of Judaism. And then of course the shepherd protects it just like the shepherd protected Abraov and promised them eternal protection because the Jews are one with their fathers and mothers. We are a living sheep. And remember our patriarchs were shepherds. They all dealt with sheep. Aram was a shepherd. Yitzk was a shepherd. Yakov was a shepherd. Araminu was brought as a substitute for the sheep. Yakov worked for years and years and years with sheep. When we are connected to them, when we are alive, the shepherd protects us. But then comes a situation in history. The labavator says, "And it looks like the sheep is dead. You don't see the vitality in the sheep. You don't see the consciousness of the being manifested in a revealed way in the sheep. In fact, when you listen to the sounds coming from the sheep, you hear different sounds. You don't hear that original sound, that original voice of the one sheep. You don't hear that, that consciousness of oneness, that singular of the the consciousness of infinity, the consciousness of oneness. First of all, you see a nation that's splintered, a nation that has so many different sounds and so many different voices. Shiva, we know there's seven branches of the mana. We're split up into seven different branches. You might think, where's the shepherd? Where's the shepherd? Comes Yeshua and says, don't make that mistake. You think the sheep died? You think that original sound is gone. You think you can't hear anymore the music of the coil. You remember what we spoke about earlier in the same coil. Don't be deceived. Don't forget that it's all from the sheep. All the different coils, all the different sounds. It's one ky of it's not different kas. Yes, it's manifested in different ways. You have flutes. You have people who sing on the flute and you have drummers in clro and you have violinists and you have those who play on the harp and those who play on the cello and those who play on the liar and those who ring the bells. They walk around with the bells and those who blow the trumpets and those who blow the shifer. It's one coil. It's expressed. It's filtered. It's channeled through different prisms. It's refracted through different colors of the rainbow, but it's coming from one sun, from one source of light. And on this there's a medish. It says gemit. You took out the vine from Egypt. The Jews are called the vine. So the med says when you look at a vine, you wrap the clusters of grapes around dead trees. You take you take uh you take trees that are dead or dead wood and you need them to hold up the vines. So he says the Jews are sustained by the dead trees the when the Reb said over this medish and he saidish it's an astounding language in the medish to call the eight dead trees but that's what the medish means. What the medish means is that physically they passed away and yet we are sustained by them. We lean on them. We continue them. Don't get deceived by Jewish diversity. Don't get deceived by the fact that there's so many different types of Jews. This is vintage. Don't get deceived by the fact that there's so many different types of people. Don't get deceived by all the voices inside of you, right? We all have a lot of voices. We all have a lot of conflicts. It's all one coy. You are a conduit of oneness. You are a conduit for oneness. You are an ambassador of infinity. You are a channel for the one light of God in this world. The light of Ara and Yakov because they are the fathers of every single Jew. Every coil of every Jew is ultimately a manifestation of the coil of the you have to be able to listen to its depth and you'll hear the voice of Ara and they had one coy because they were connected to oneness one is to their father in heaven and all the seven voices in Israel with seven different levels in a hashem seven branches of the man if you listen carefully you'll hear it's kad and every Jew is coiled as a co kak The voice is the voice of Yakov. The hands are the hands of Asov. And Kazal say when the voice of Yakov is strong, the hands of Asov could not control could not control and dominate Yakov. And that's what the Gmorra says in he brings it in 69 when Yakov was on his deathbed and he was afraid that maybe one of his children has strayed off the path and they told him listen. His name was strong. Just as in your heart is in our heart is what are they telling him? We know that we have so many different sounds, so many different voices. We don't have one tribe. We have 12 tribes. And there were so many differences. Then you had they wanted to get rid of Ysef. He's not part of us. There's so many different sounds. [Music] It's one. We're not disconnected from our parents. We're not disconnected from our grandparents. We're not disconnected from our fathers, our mothers, our bubbas, our sades, all the way back hundreds and thousands of years. Tavitzky, if we know in epigenetics, our genes carry all of their experiences. doesn't only carry the trauma of the past. It carries the faith and the resilience and the ms nephesh and the wisdom and the perceptiveness and the kindness and the love and the compassion and the commitment and the loyalty and the dedication and the depth and the truthfulness and the authenticity and the integrity and the purity of every Jew who ever lived. It's all transmitted in you and through you. Every gene of yours carries that coil. Yes, it may be expressed in different ways, but it's what Yeshua is telling us at the end of Sachin. how you have to view yourself, how you have to view the Jewish people, how you have to be able to look deep into your voice, listen to your voice, listen to the sound coming from you, and you'll see that what you're really searching for and what you're really trying to express is the ko of now comes the last sif in theb says, "Wait, so the shepherd is protecting the sheep." Yes, you may think the sheep is dead, but trust me, the sheep is as alive as it gets. It's just a different type of life. It's continuing the life of the sheep in a different way. The life of Ramakyakov and therefore the shepherd protects it as Rehua told to Adriana's case to Adrian the Roman emperor. But how long is the shepherd going to keep it among 70 wolves? How long does the sheep have to remain so vulnerable? How long is the gullus going to be? So the Mishna continues says the older they get, the wiser they get. the better they get. That's the end of the Mishna. It's not like God is just trying to torture Jews in gulos. Wow. Such a powerful v. Every year that the Jews live through history, they become so much wiser, so much deeper, so much more powerful, so much more authentic. You know, we always talk about, you know, the generations go down and in some ways they go down, but they also go up. The older they get, there's something about the Jewish people today. The Reb would always see this and talk about something about the Jewish people today that is so beautiful, so pure, so refined. And if you don't see it, it's because you're if you're see it everywhere. And that's what happened. Maybe the Jews wanted to go out earlier. They said, "Let's go out without all of the wealth." But Hashem said, "No, no, no. I want you to go out with all the wealth. I want you to go out with all the sparks that are engulous. I want you to go out, as the Nova says, with all the silver and all the gold. I want you to take out all the sparks from the world and from yourself so that the gula should be complete." And that's why the gullus continues because with each day there's much more experience and much more wisdom. But then the Reb says, "But now we have already reached the full height. We've reached the full aging, full maturity. We have reached ripe old age. We don't have to stay anymore in gullus. We're ready." He says, "Even if you want to tell me that you need another few seconds in gullus to get more experience and more wisdom, may God forget all of these calculations." Even though Hashem doesn't forget anything, it says there's no forgetfulness in front of God's throne. He says that's true, but the whole exile is lower than God's throne. The whole exile is an aberration. Exile is associated with forgetfulness. And when it comes to forgetting exile, it's exactly the right thing to do. And Hashem shouldn't create an immediate redemption in our own days, in our own times down here below 10 cubits. through because the old age has been achieved. Jews have been so many years in gulus. We have been through so much. He says we have reached the sparks have been elevated and sublimated. And now we are ready for may it be as he says an immediate redemption as the Rambam puts it in. I just want to add one little postcript and that is I heard this a few years ago from the from the brother of the deceased. This this was said of Z. Three days earlier a young woman passed away alter Schwarz. She was a daughter of Reb of Shalom Dra from the famous Russian Kabad legendary Dich family known for their love and kindness and powerful Jewish hearts. and Altera who was married to uh Rip Schlimmer Schwarz also known as Schwarza. They were in California UCLA and this was in 1977. Alterula was a young woman, a wife, a mother. She had seven orphans and she died suddenly. I think it was at a wedding yud of tal the 17th of of 1977. She left seven young babies, young children and three days later was the fabian kaf for the Reb's father's yard site and the sem made on the whole sed kachum and kin but as you may have realized the theme is that as the sheep dies the one voice the one sound is transformed into seven. This woman Altula Schwarz Nid passed away. She left seven children. Each one a gem in their own way. I have the privilege of knowing many of her children, some of her grandchildren well and indeed her coy, her voice, her passion, her faith, her neph, her wisdom, her kindness continues and it continues to grow like through her loved ones as is true with all of our loved ones who have passed on and the voices the sounds of the original sheep of our fathers and mothers continue through us and not just continue they grow they acquire much more depth and much more power and much more potency few years later her sister passed away at a very young age her name was Raka Mrs Raa Shustman who was married then zangis They were in Long Beach, California. She also passed away suddenly. This was in passed away at Zion of Talam Zion. Mrs. Schustman passed away. I think dalidness and tough if I'm not mistaken 1986 also from the dich family and uh so a few years ago I was talking to a brother of these two sisters and he told me that he was sitting he and his brothers very very special people. Extraordinary hearts, extraordinary people, Jews, husbands, fathers, grandfathers, very very special people, very special family. And he told me he was sitting Shiva with his siblings for their sister. And people came after the Fabrangan and they shared. I don't know if they heard the hookup in the house. I'm not sure. I don't know if they had a hookups done in the houses, but he said people shared the just made a whole se where he articulated this powerful idea of the Kev. There's one ky applying it to Jewish history. how we all become a continuum of the voices of our parents of Abraov and not only we do just continue it but it continues to grow and grow and grow and that's what allows the sheep to grow and to prosper and gives it the protection of the shepherd until that moment that the Reb speaks here at the end of the when the sheep has grown old enough and we have acquired all the wisdom and all the depth and all the experience we need and he says if there's more to acquire May God forget about that little extra dosage. Forget about all the calculations because gullus comes from a place where forgetfulness is exists. Gullus comes from a place below the throne where there is forgetfulness and we should experience and immediate redemption with all of our people and with all of the generations and with the entire world. And as he finishes off a thank you very much. Good night. I would love to learn with you all the footnotes, but that would be another few hours. Literally, it would be another six, seven hours. And I think this year was long was long enough. But I would encourage everybody, this is Parish Taza. Take the next few days and uh learn through the if you have a chance learn through the my mus learn through the footnotes look up the sources and you'll see much more depth and many more layers that we didn't even get into uh in the whole discussion and the whole conversation um there's a lot of sugis that are discussed especially in the harus and the makimus sugis in kachim sugis in a desor sugis in katas It's it's very very it would be very worthwhile to uh to learn through it and a lot of other things that get discussed in the footnotes. We also see here a certain approach. This was the approach of the Reb to learning. We get a little bit a little taste of his first of all how there's nothing that just says in the Mishna because it says it says in the Mishna because it's part of the theme also a very big focus on really getting down to the core of every inion not just discussing a detail or a nuance not even dissecting a certain aspect but really getting down to the core and not just to the core but also to the spiritual core. We also see the interconnectedness between the whole Tyra. I just want to add I don't know that anybody knows for sure why the Reba gave the seum and if the sem was connected to the event I spoke about. It was just something that people felt and they speculated about and they shared it. So I just felt it would be appropriate to give it over. But somebody asks me if I have a source connecting it. I don't know. I can't say that this is the reason. The Reb didn't explain why he's giving this sum. He explained the reason he's gum because he was talking about carbonus and parad whatever. It's a whole sik. But in terms of was it connected to this event, it's very hard for me to know. I'm certainly not in the position to be able to answer that. But it was certainly quite uh moving and fascinating and certainly very comforting on some level during such a tragedy to be able to hear this message from the Reba at the time. So I just felt it was appropriate to share and also one of the children of Altera is an old friend of mine. We grew up together. He's a classmate of mine and years ago he said you know this that the Reb set in the middle of the Shiva for his mother. He was 5 years old at the time. But he said this is a very very complex and nuanced sik and he hopes one day that I should learn and teach this in a thorough way. So he should be able to really appreciate it. So that's what we did tonight. And I felt it was just appropriate to add this last postcript about the time that the Reb said uh this somebody sent me a photo a few years ago of uh there was a store on Kingston Avenue. It was called Essenbench. Today I think Mendy's is there. There's a store Mendy's Kingston right across from 77. It's called Essenbench. Essen Bench. It was like a a deli, you know, my hot dogs and mustard. And uh somebody sent me a picture middle of the night, my father Allah shalam standing in front of Essenb sipping a drink or somebody else near him is sipping a drink and he's talking to some people and it's just a beautiful picture and I didn't know when it was taken. My brother told me that it was taken after this of Zion 20th of 77. It looks like I think it was taken around you know 1 or two or 2:30 in the morning. It was a long faban after the Fabangan people would go out and buy a drink and the streets was was full. The streets were full with people. So it's a picture of my father at the end of this fabbran and it was very moving because like a you know it's like part of history like it's just a picture of my father standing on Kingston Avenue with some people. It's a very beautiful very nice shot. I'll ask my person to put it up here on the video so you'll see it. But it happens to be after this and it's just moving because this was a really it was a beautiful and the spoke about a lot of amazing topics. This was a that was I think 124 minutes which was a very long I think it was around 120. It was a very very long sa it was uh yeah I think more than two hours I think. So I have to check it up. But it was a very long extremely long the wasb said and then he continued it was a very very long um it was a kumach that was making for his father's yard site. So yeah, this was just one sik from that and it was a fabang rich with a lot of discussions and a lot of sugis and and goran and and parasu and nigla and inist and shan and different contemporary elements in Jewish life. But this was one of the crown jewels of that in the paraz. Thank you.