Hechaltzu chptr 17- Moshe is complete humility, this illuminates Midan, strife, division - RC Dalfin

So, thank God we're holding chapter 17 in the mimer that the rebab said in 1889 98. Yes. Okay. Chapter 17. Here the Reb goes back to what he started with which is the idea of the Midionites. The Torah says, Moshe, that there was a nation called Midian Midian in English Midionites, the Midionite. They opposed the the Jewish people. They fought them. They opposed them at war. They ultimately lost. But the language in the Torah is such that God says take revenge of them. So that's very unusual. You know, revenge is not a kind of a Jewish quality. So saying take revenge there must be a special reason and there are and the Rebi in this discourse says there is because they oppose the essence of God whereas all other nations oppose details and particulars. They oppose the Godhead the elimination of divinity. There's no room for that. there's room for a particular problem opposition which ultimately it's workable is right you can you can elevate it transform it subjugate it when it comes to midas mid here the says that it's because it opposes the yud therefore it needs a total elimination and that's why it says nikm the revenge of God and and that's what he's going to talk about now more let's look inside this is the concept of mid is associated with the words strife and quarreling this is the concept of separation and division as we mentioned in yesterday's class like The concept of his baseless hatred which causes division and separation. This feature this particular issue opposes the overall name of the tetetrogrammaton as it's known to be the four-lettered name of God. If someone asks you, could you tell me the difference between Elohim Kale? You should have the answer on your fingertips. Buff is about unity. The yud is the etc. K, right? Whatever. In other words, and they're all a one inv when it comes to Elohim. Elohim rep is equals 86, which is the same word as the nature. So, Elohim is God's force in nature. Kale is so here the Torah uses the word. So, the Rashab says that Midion seeks to obliterate the yud visav v v v v v v v v v v v v v v v v v v v vav v division of separation. So when we make or seek to make differences between people between and and things and and and and when it's uncalled for. It's it's a it's a slap in the face to the youth. That's what he says opposes the name of God completely. The other nations because they represent they correspond to the to the seven bad traits. Takes for example lust indulgences or anger murder and conceit. Those are four particular traits, no good ones. each one. When you get angry, you make a blemish in only one of the four letters of God. We say this is in Christian right at night before we retire. I don't know if you you're meaning to say it but in kabad we say it before hamil and we say that this particular transgression blemishes this particular letter of the shame hashem and this one another right that's what he's referring to here so in other words indulgence um anger murder and conceit eat all bad bad no good but each Moshe touches another letter of God it doesn't touch all four letters because remember God's most holy name has four letters he vav and hey it only touches one of the four that's what he says so too when it comes to it it when one does a prohibition one of the 66 one one of the 365 prohibitions it it touches a particular letter of God's name it it makes a a a blemish in one particular level says nevertheless it says says veno cave one second shame he pierces one who blemishes God's name that's a versra Right. Literally Isra means blasph blasph blasphemous. But the word noave also comes from the root letter which means puncture a hole. When you you you you blemish when you blasphemy God through through violating one of the 365 don't do you also make a general damage and and hold and puncture the name of God just as this is true a person has 365 senu When you make a puncture in one of them and blood comes from that particular puncture, he causes an overall weakness throughout the body. So, so too when you So, this is a question. This is a rhetorical question. The Rashab is saying that we have a concept that that the puncturing of one particular spiritual um senue of God visav the prohibition one of the 365 negative commandments that was punctured that was violated makes an impact on the ENTIRE BODY. JUST LIKE when there's a one one area in your body that that is punctured and it loses blood, it it it makes weak other parts of the body. Again, it's it's gradation, but it makes an impact. So his question is, we just said that the particular um transgressions of uh indulgence, indulgence, anger, murder and conceit only punctures one particular area, not all of God's name. That's his rhetorical question. And his answer is his retor is nevertheless. Nevertheless, although an individual act has a general effect on God's name, Havaya weakens its influence. It causes an actual blemish only in a particular aspect of the name. In contrast to which represents the overall idea of separation and divisiveness, it impacts the entire name of Hashem. So that's how he reconciles. It says there's a difference between a puncture and separation. You hear that? I need you to understand this. A puncture is a IT'S A PUNCTURE, BUT IT'S ONLY A PUNCTURE. When you talk about separation and divisiveness, it cuts IT SEVERS THE CORD. FINISHED. RIGHT, MARK? It's like YOU'RE YOU AND I'M M I. You know, I had an experience like this this where someone on the phone in private said some very, you know, nasty things to me and like I lost all the respect for him and I had great respect. Now I hope one day it could be rebuilt but you know in certain things that when when you lose respect for a person then it's like okay no problem I know the score I know who you are I know who I am and you and I don't see eye to eye and I don't have a relationship with you. Well the same thing is here. Midion seeks to create this this severing of the relationship between the Jew and Hashem. That's what Midian sought. SO IT'S VERY DIFFERENT THAN JUST PUNCTURE MAKING A PUNCTURE OF A PARTICULAR AREA. That's his point. So yes, A PUNCTURE IS A PUNCTURE and it does weaken the name of God. So in other words, Is think of it this way. When I do an Aveda, whatever my Aveda is, IT CAUSED IT'S NOT JUST MY PARTICULAR AVEDA. It leaves a a dent in the overall godly uh energy in the world. I have I have I have I have made God smaller in a sense because of my aa but God is still here. The relationship is still here with Midion because the issue at hand is is is strife. and all of that it severs the relationship. That's why it touches the v whereas my tya or my other aa doesn't doesn't touch the utk that the yudk has no doesn't want to doesn't want to know about me anymore because I don't want to know about it. That's what he says. It is much more difficult. Look at the language. After all of his explanation, he doesn't say impossible is looks like you're falling asleep. GIVE YOURSELF A GOOD STAND UP and give it and you won't sleep. Anyway, you must have had a you didn't sleep much last night. Anyway, It's much more difficult to correct this problem and you know we've spoken about this how divisiveness strife you know be that's like it's like the worst THING IT'S LIKE YOU RIDE OFF THE person you know you ride off the person IT'S LIKE SO EVERYTHING everything good that you PEOPLE YOU'LL SAY ABOUT HIM OTHERS WILL SAY ABOUT him say so what big deal big deal big because THE PERSON IS NOT A PERSON BY YOU. YOU'VE lost respect. And he says that is worse than anything even of prohibitions in the Torah. Well, it's a heavy statement. The proof to this is Um, yes. The first exile when we were exiled was because of severe prohibitions. The Gomorrah says that desor what type of prohibitions? idol worship and forbidden relationships a murder. That's why God destroyed the Talmud says that's why God destroyed the first temple. He said you Jews WHO ARE INVOLVED IN THESE THREE PROHIBITIONS, YOU DON'T DESERVE A TEMPLE and has the Romans destroy it. It was only destroyed for 70 years. During the 70 years, they rebuilt. Why? BECAUSE WE JEWS CORRECTED OUR MISTAKES during those 70 years. We realized that we caused the destruction because of sins in these three categories. So, we better ourselves. We improved ourselves in those in those ways in those three areas. Hashem said okay so now it's time I'll rebuild you the second I'll give you know make the second B make the second temple be built and now we come to the last exile which we're in this is because of baseless hatred I don't like you because I don't like the color of your pants that you're wearing today. And as it's known in the s in in the Talmud in the Talmud that because of the baseless hatred during the second temple the Gomorrah and Giten remember the story of Kamsa and Baramsa Mark there's a great story in the Gummor and it it speaks about the rabbi made a um a feast and the person name his name was Kams I and he invited everyone and he had a he had someone that he hated named Bar Kamsa and somehow there was a feast and and BAR A PERSON MADE A feast and he had a friend named Kamsa and he had a someone he ate at Bar Kamsa and and what happened was instead of the friend coming named Kamsa the enemy came his enemy was his name was Baramsa and he threw him out and And he and the Talmud says you should learn this section on Talmud. It's in Giten I think page of 55. I think that's my my my youth memory. Anyway, the Gumar says that he he begged him and he begged the rabbis to go over to the host and say, "LOOK, I'LL PAY YOU FOR THE food and then he's not paying for I think I pay you for maybe the cost of the party, but don't embarrass me in public. And you know what he did? He said no. And he embarrassed him in public and he had him he had he had him thrown out of the removed from the party hall. And after that he went he said if this is the situation I'm going to go tell the Roman e emperor the Roman representatives about what the Jews are doing and all that. And that caused them to to destroy the second temple which basically means that it CAME BECAUSE OF BASELESS HATRED BECAUSE YOU DON'T LIKE ME so you embarrass me in public. Yes. Hil >> just want to comment that this week's para is the birth of Midian. >> Elaborate. Come on elaborate. Explain please. >> One of the is one of the um sons of Aram and Coutura. >> Who's that? Tell me who they are. Abraham Abrau was the forefather of our nation and Kura was was uh according to Rashi was Hagar of the >> m the maid the maid of >> right coutura was the the maid of Abraham who became the the mother of ishel Ishmael and you're saying that they were the father he was the father figure of the nation Migyan. Correct. >> Right. Yeah. >> Right. >> Yeah. That um after the passing of Sarah uh that uh Yitizk goes and and brings Cura to be a wife for Abraham and she has I don't remember how many sons. They're called the Bena Pilakshi. and uh after and Abraham sends them to to the east when he at the end and and right nations and >> right rashi says that that's how the the eastern philos religions got their uh you know amulets and uh superstitions and and powers was when Abraham sent her to the east. Okay, let's go back to the text. Thank you very much for that uh information. Okay. And he says and this last exile is continues to be more than 1800 years. Now you know when the Rash wrote this it was in 1890 1898 but now it's 100 years later. So now it's not 1,800 years, it's 1900 years. So you just Yeah, it's it's unfortunate, but that's that's what's middle of chapter 17. >> Okay, good. And and he says, as we said earlier, why has this why is this exile shleing on and on and on and on? It's because THE BLEMISH IS NOT TO A PARTICULAR PROBLEM that's correctable. It's to the overall issue, HATRED, BASELESS HATRED, DIVISIVENESS, STRIFE. I'M BETTER than you. Your father's greater than me. My rebi is bigger than you. WE HAVE MORE. My sh's better than your sh. All nonsense. But that's that's that's the reason. That's what he says. If you want to because the Rebi, I remember so many times cried out. He doesn't understand why the exile is going on in um yeah, you know, the Reb was like beseeching God to forgive us, you know, because if you're going to wait for us to all get along, uh it ain't happening. It's it's unfortunate, but you know, that's in a sense the human condition is jealousy this that. So, Hashem, you know that you made us So don't look that don't look there and see our positive side. But the rash says here that this is why kipus mid is the most uh negative one because it opposes the it it's it stands for devices and strife. Let's continue. pain was. Therefore, the Torah says that you Hashem says to Moshe, "Fight this war to take revenge of the has been tarnished by Mid because they oppose and they're contrary to the general name of Hemas. That's why this war and only this war against Mikon is actual revenge for the damaging and tarnishing and blemishing of the mish. He says literally we one of the questions that we asked why was this war necessary? Hashem, this commandment in the Torah is to Moshe, Moses, Mosha Raenu, our teacher. Why? Why couldn't Aaron do it? Why couldn't the elders do it? Says the That's why the commandment was specifically to Moshe, this is your namesake. You see, now we know why he's such a great humble guy, Mark. Because was the real epitome of humility and the concept of unity. It wasn't just an external humility. His essence from his essence perspective from a sensual perspective HIS SOUL HE WAS ALL ABOUT HUMILITY AND THEREFORE he displayed that in his lifetime in various ways. But what was Mosha's soul all about? Humility. So that's why Hashem places the onus on Moses because Hashem gives him Do mute yourself. Um Hashem gives the ability to battle midon and to obliterate them. In other words, here's the point. If Hashem would have told Aaron, you battle Midion, he wouldn't be able to accomplish the taking revenge for the VK. You know why? Because iron is iron's and whatever iron doesn't represent atmi has other other important issues but atmi is inherent in moa and IN ORDER TO FIGHT and oppose and eliminate this concept of strife you have to get to the essential humility. If you don't touch the essential humility, then you'll always find differences between people and which will lead to strife and divisiveness. SO IF YOU WANT TO GET TO IF YOU WANT TO ELIMINATE STRIFE AND DIVISIVENESS, YOU HAVE TO HAVE THE PERSON WHO LEADS the charge of this type of war, not only a physical war but a spiritual war. an individual who embodies this activity the activity known as essential humility and who is that Moshe that's why Hashem says to Moshe you lead the Jews in the war against continuing and that's why Moshe was charged to appoint soldiers people he he said to go out to the army from each tribe. So we had a question. What's this language which means um get ready come to war right um from among you. This indicates that only a limited number of Jews would be actually participating in the war against why does it say nevertheless if it would say the word implies everyone is charged to fight right everyone together contrary contary to the divisiveness and division that seeks to create. We're all going to battle and through this they could fight through the unity to take to exact retribution for midn. So, uh, I want to point out one thing here. So, that's why he says, okay, no, he's saying like this. I'm sorry I didn't explain well. Right. Even though it says find pioneers from among you, implying that not everyone went out to war, he says, "But implies aus." So I I I if I understand correctly, in other words, who went to war? Who went to war? Did all the Jews go to war? No. from each group there were people who were drafted to go to war against Mika. But he's saying that although I think this is what he's saying although there were only a limited amount of people that went out to battle the war but everyone even those that didn't go out they were united with the idea that we have to fight midy. Yes. Yes. Yes sir. >> Um I would suggest that ultimate BL includes the unity meaning includes the entire people. when somebody is is the gam so he's united with everybody that's the is inclusive of everybody even though Moshe did select the people to go out to the battle because he was representative of that aspect of BL which is all inclusive >> right I understand that but but practically not all the Jews went out to war from Right >> but they were rep so to speak represented in Mosher Rabenu's uh nullification >> right that how that's what I said how because they all agree that this what needs to be done they were all united in in the plan to fight midy >> in other words even those that stayed back and didn't go for whatever reason they were it was as though they were also fighting through whatever they were doing but in concept they were they were together. What you're what you're referring to is what he says in the mimemer that since that since Moshe was the one who led them in war and Moshe is about BL so it was the BL element that that succeeded in the war right isn't that what you're saying not quite I'm saying that was made possible through Mosha's >> Yeah but But it implies not everybody and Mosh is everybody. >> Yeah. >> So if it's everybody, everyone should go to war. >> Contradiction. I don't I don't see I >> then why didn't everyone go? I if if >> everybody didn't HAVE TO GO. >> OH, BUT THAT'S THE QUESTION. That's exactly the question. How if you say Moshe represents unity of everybody that everyone should go? Everyone didn't go. What do you mean? Why? >> Why? Why should everybody go? >> Because then it's it's it's like it's part A and part B. Some go, some don't go. >> He becomes the representative and in his rep his is nus. >> Yeah. >> He selects those people who also are representative of the concept of unity. >> Okay. And they >> Okay. Okay. So, okay. Let me just read the kids, sir. kids a clip. Actually, tomorrow we'll do we'll we'll do that and and a few of the notes here. Okay. Uh tomorrow you're not going to be here, Isa. Right. Right. Okay. But um hopefully Hill and some other few will be here. Zazun, have a great day everyone. Shalom. Bye.