Rav Yitzchak Breitowitz: Only Through Love for All Jews Can All The Mitzvot be Fulfilled

[Music] okay hi everybody thank you for coming and uh as always our sh is dedicated for praying for victory of the in all fronts of the war the lasting Unity of am Israel and for all of those whose Health has been affected by the war for the safe return of all hostages um well you know Trump had said last shabas uh at 12 was the deadline for the return of all of the hostages or else all hell will break loose uh obviously uh in hashem's geham all geham will indeed break loose uh but in uh we are unfortunately still working with the gradualism of dribs and drabs but at least be asem that process um is continuing we hope uh it will be accelerated in a in a good way uh in addition the her third yard side is the 22nd of shvat dedicated by Lynn and Larry fin uh is linson's Mother uh she is a woman I actually knew very very well a very wonderful righteous quiet sadas and we hope that the D Tor should be I want to thank Lyn and Larry for sponsoring uh the shear tonight um we have M and Par for those who um like and like is the way to go because there are so manyas all of is based on a lot of is based on not so much is based on other parts of the Torah and it's been well saider the founder and head of very very famous girl school here in yam once said that any Jew who knows par M with Rashi by definition is not an by definition that can make him a learned Jew on the most basic basic level and um but what I want to talk about is this because what what confuses I'm going to start off with a bit of a technical discussion but I think it's an important discussion uh people a lot of people get confused because last week in parro we read about the preparations for receiving the Torah then we have the Aeros uh that the people hear and then uh we have Paras Mish a lot of Commandments and then we seem to go backwards the end of seems to be talking about the preparations before mat T like and it's hard to know exactly how you integrate the end of par MIM with all of the events that happened last week again if you look at it you'll see that you seem to be going backwards in terms of time that is one uh question I want to address there's another question I want to address too which is an interesting question we say over and over and over again and this is stated in p and that's stated in Rashi inish that Moshe got the Torah at Sinai Moshe got the Torah at har Now problem is the stic Revelation is in the middle of the Torah it's in the middle of the book of Schmo there's a lot of stuff that happens after the stic Revelation among which are the sin of the golden calf but not just stories not only stories happen many many Commandments are given in the book of aayra in the book of amidor some new Commandments are even given in the book of dorim which means that t was actually given over a 40-year period so in what sense do we mean that Moshe got the Torah at sin what is that that mean exactly so those are the two questions I I want to address again they are a bit technical uh question number one is uh how do we uh inter interrelate the the events at the end of par M with Matan Torah and number two what do we mean by the claim that kazal say in many different places that Moshe got the whole Torah at Sinai what does that mean so let me talk about the second question first it is true that MOS rabeno after the Ten Commandments went up to Mount Si and stayed on that mountain for 40 days and then he came down broke the tablets Etc and during those 40 days K say he got the whole Torah now what does that mean so two points first of all the word Torah itself is a word that is ambiguous the word Torah does not always mean the same thing in every context it appears sometimes Torah means the five books of Moses the actual and sometimes Torah means the body of Jewish law for example when a person says I'm learning Torah it's learning give be learning mishna so here's the thing when it says Moshe was given the Torah at sin it does not refer to the narrative structures of the Torah Moshe was not told about K about morim about Pinas because it didn't happen yet until those things happened they didn't happen rather Torah at most means Hashem gave Moshe the 613 Commandments and their interpretations in terms of the narrative structures of the Torah we have Aus when did Moshe get them and when they were written down according to one opinion in the gamorra they were written down shortly after they occurred meaning after the sin of the golden calf Moshe was commanded to write word for word by God about the golden calf after the moram he was told to write about the maragam after korak he was told to write about the the korak in other words the Torah as saer Torah was compiled over 40 years meaning before M Torah Moshe wrote Alem from braus until Matan Tor and everything else was written as it was going on so meaning the Jewish people did not have a completed saer Torah until the day mosenu died and there Aus who wrote the last eight verses about moshe's death did Moshe write them ahead of time did yahushua write them that's Aus in the gamorra but the point is if you were to take a snapshot or a video of the dorham midbar in the middle did they have a tourist scoll the answer is they didn't in fact they didn't even have a partial toos scope because as far as we know the Torah was not released to am Israel till it was completed in other words in moshe's tent there was a bunch of parchments where he was WR which he had written down the words of God that is the view that the Torah was written peace meal now there's another view that actually says the Torah was written for the first time on the day of mosha renu's death meaning he didn't write it till the very end meaning if you would look in moshe's t there was no safer Torah till the last day of his life so the idea that Moshe got the Torah at sin certainly does not mean he got the safer Torah at sin Moshe didn't get a safer Torah at all all he got were the L which had theer the 10 commandments and the safer Torah was either written gradually over 40 years or it was written all at the very end of mosh Reno's life see otherwise it's even logically very ridiculous to look at it the other way because then it becomes everybody is just an actor in a play like what does mosha do korak hey korak according to my script here you are to stand here where the white tape is and the ground's going to open up be a great Visual and the like I mean obviously people are not speaking parts so it's not possible that there was a some written again in Shay God has the celestial safer Torah I'm not dealing with the mystical idea but on Earth there was no safer Torah it was either written gradually or it was written at the end of the 40 days now even this needs some more explan ation so what does it mean Moshe got the Torah at SI so Torah does not mean the saor Torah Torah means the 613 Commandments but even that limited explanation doesn't make full sense because it's clear is it not that mitzvos are given in dribs and drabs throughout the Torah there are Mitzvah I mean after all after are given but if you're telling me everything was given then what's the difference between shates which is written in the book of dorim and Sh you know the uh the habitual gorer that's written M they were all bid what's the difference obviously there is a difference meaning you read the mitzvos are given over time mitzvos are given given at various occasions so what do we mean Moshe got everything at Mount Si so the is offers a very very nice clear insight as to how to understand this we have to differentiate between when Moshe got the Torah meaning mitzvot and when he was authorized to communicate the Torah to B Israel Moshe was given all of The Commandments at sin but for various reasons and this would be a complicated project because you would have to analyze every case Hashem did not authorize him to tell Ben Israel various mitzah that's why it always says Moshe got the Torah at SI it does not say B Isel got the Torah at siai there were many many Mitzvah we did not learn about till the last year of Moser renu's life he got them at SII but they are revealed in dribs and drabs and in fact that is the actual meaning of the ubiquitous phrase in the Torah Hashem eloshe lar Hashem spoke to Moshe saying the word saying is always a Superfluous word what's saying so Rashi says meaning that's hashem's green light to take what you know and now reveal it to the people at various points okay so again this is just basic but I think a lot of people misunderstand the idea of Moshe getting the Torah B number one it does not mean safer Torah and number two it does not refer to when the Jewish people heard it so as a result you can read the meaning the mitz in m were given to the Jewish people right then other mitzvos are given to the Jewish people later over time when there's a mishkan and indeed when the tah says they got the Mitzvah that's when they got the Mitzvah and moshu got it all on the 40 days the only thing I want to point out is par M must be very very special because Moshe got them even before the 40 days in other words The Ten Commandments and the Mish are before Moshe ascended the mountain in other words that shows you a special kibas Mo Moshe is still on the ground when God is giving him those Commandments and then the end of the par says Moshe climbed the mountain for 40 days so in a sense in the hierarchy of Mitzvah you see a very interesting thing that some Mitzvah were so significant that Moshe got them even before the ascent to Mount Si and the assumption is that the Jewish people got them as well at that point he communicated it uh to the Jewish people okay so I think it is important I mean uh so the mitzvot that were not mentioned in the Torah until later the Jewish people didn't know until later they were not keeping those Mitzvah they were not keeping those Mitzvah because they weren't given yet Moshe knew but he was not yet told to reveal it to B isra for various reasons now I'm not giving you an explanation why but hados why various mitos were to become operative at various times with this offers a beautiful explanation as to the four places where Moser Renu didn't know the if you remember kazal say based on the itself that there are four uh places where Moshe was seemingly ignorant of the one was he didn't know what should be done to the guy who was Gathering wood on chabas and he had to ask Hashem what the punishment is and Hashem said stoning uh the other was similarly the other bad guy who cursed Hashem blasphemed Hashem Moshe didn't know uh the third is the people who were tame and they were not able to bring the Corban pesak the second year after they left Egypt and Moshe didn't know if there's a makeup and he asked Hashem and Hashem said there is the P sheni there is the makeup one month later and the fourth is the daughters of this is at the end of the 40 years where uh their father died without any sons and uh mosha rabenu didn't know Thea if daughters have inheritance rights when there are no Sons or it goes to the deant brothers right's brothers were claiming they should get his portion in AR Israel the daughters were saying we should get our father's portion uh Moshe doesn't know he asks Hashem Hashem says the answer now people ask the question like this it's a good question if Moser Renu got all of The Commandments during the 40 days he was in Mount Si and he was there twice right first time second time that means he already was told there's P Shen he was already told shabas geta a stoning he was already told that a magade that a blasphemer gets skila he was already told that daughters inh so what is it that MOS Renu doesn't know that he has to ask Hashem if Moshe got the Torah even if Torah means 613 Mitzvah not narratives yes so mosha didn't know there would be a story of the daughters of but the den that daughters inherit was part of the stic Revelation so what is it that he didn't know so some MIM say mosha forgot of course he knew he forgot because he lost his temper different reasons but the says very very P mosha knows the in all four of those cases but Moshe was not yet given the green light to tell B is so the problem is Moshe has a real dilemma am I allowed to pasin on the basis of inside information Hashem gave me private information I was not yet given permission to reveal this information what do I do answer you go to the boss and ask for clearance he goes to Hashem and says am I is this the time is this the occasion to reveal the and Hashem says this is the right time to reveal the so it's not a question of ignorance it's not a question of forgetting and it's not a question of Moshe not knowing the he knew the but there had not yet been a lame more aspect of the okay so again this is a a technical idea but I think it's very fairly important to understand this because it leads to all sorts of mess ups and confusions I mean we have uh among our students inik wonderful people but they'll be giving me a story about well you know didn't TM give every word of the gamar at Mount Si and uh you know things at some point don't make sense uh the words of RAB aiva you know uh he's quoting from an earlier script what's going on I mean who gave him the first of all you weren't allowed to write down the oral law so there was an oral tradition that RAB AA would say something on a certain day and RAB AKA is told by somebody who's the somebody that on Monday right so so obviously you know we're talking about um the roots of things we're given at Sinai and the elaborations and the like by the later that's the AAL law but even the written law uh Moshe got it but uh it was not communicated till various times now with respect uh to the end the first of my two questions I addressed the second question first uh the first of my questions but at the end of par so what did we have last week we had the Ten Commandments and then we had some laws about building a m out of stone and then we segue into the Mish so mosha is getting them before he goes up to Mount Si and then Hashem says to Moshe build a m build an altar and sprinkle uh half of the blood on of the carbonos on the m and sprinkle the other half on the people and mosha builds the M uh and it says the following at the end of par M he took the safer habis he took the book of the covenants says he took a book of the Covenant and he read it in front of the people and he and they said the famous verse it's not by is the verse everybody knows is in m whatever Hashem says we will doish so let me point out there's a huge mlus Rashi and the ran how to understand the idea of building the M sprinkling the blood and the Jewish people saying nishma and what is the book of the Covenant Rashi based on the gor shabas actually says that whole ending of is out of order and Rashi applies the rule right this is a famous rule of Kaz that the T does not always speak in chronological order there are events in the Torah that are reported later that actually happened earlier and therefore even though the M the blood the anma is recorded in the Torah after the Mish which is after the Ten Commandments in point of fact it was before the Aeros and the gor says it happened on the fifth of s we got the in either the sixth or the seventh of that itself is a but the according to Rashi and K was the fifth of Sian so the famous n nishma that we always say happened before the Torah was given to us indeed follows the view of Rashi and okay now based on that meaning if you make it pre Matan Torah so what is the book of the Covenant that Moshe is reading to them what is the book that Moshe is reading what does that book say so Rashi explains this is the Torah from basus up until that point meaning MOS Renu is reading to them and he's reading to them the events of up to T he's not reading other parts of the sac Torah because that didn't happen yet so the safer heris is gracious Matan Torah now I have to say Rashi is going like the opinion that the Torah was written in a peace meal fashion meaning if you go like the other opinion in the gamarra you got a real problem because like the other opinion nothing of the Torah was written down till the day of mosh renu's death so you didn't have aous uh until that point so like the other opinion that the Torah was not written until the very end uh there's a bit of an enigma what is the book of the Covenant so the Ezra suggests it's really not the Kish itself it was a book of blessings and curses like an admonition in writing to keep the the Torah but it was not uh part of the saf Torah itself now ramban and uh although maybe we shouldn't be ranking commentaries but in the uh the standard hierarchial ranking of maam uh ramban is considered to be the second greatest com next to Rashi and ramban himself acknowledges the the greatness of Rashi at the first rank fact it's quite quite amazing uh for for Rashi to write the definitive commentary on ones less so he also has a commentary that it's not as definitive and to write his commentary on gamor which is frankly unbelievable because the Babylonian tal Mark you know the theoretically has can be understood on some level even without Rashi we would miss a tremendous amount but we would have thees even without Rashi we would not have the talmud without Rashi had there not been a commentary of Rashi on the gamor kaput that would have been the end the Babylonian talmud would have fundamentally been lost to CLA Israel so it's very very remarkable and again the more you learn Rashi the more you have an appreciation for the Brilliance of his expression the the clarity the brevity the fact that he'll Supply like connecting words uh between sentences or phrases and just a word here a word there like illuminate just very very amazing but anyway uh the ramban uh does argue with Rashi in many places and the ran in his hak in his introduction almost apologizes he says I will sometimes be taking issue with rabenu schomo that's Rashi and I do so with tremendous covod and deference to his greatness and then he remarks it's interesting that he's also going to argue with the Ezra he said the Ezra he says you know he quotes a PK in uh in in Mich that uh better a brother who gives rebuke than a person who flatters meaning he says azzar I'm just going to rebuke you know when I differ with him so the attitude was very very different the interesting things the ramban does is the ramban does not like the rule that the Torah is not in chronological order he can't reject the rule because the kazal say it but the ramban goes out of his way to reconstruct things to be chronological uh and whenever possible sometimes it's not possible and then he kind of gives in and the ran actually says the whole building of the m and the whole nma is after the Ten Commandments and after the Mish right before mosha went up on the mountain for 40 days in 40 nights and therefore he's not following that the M was built on the fifth ofan he's following the view that it was built on the 6th or the 7th when they actually heard the Aeros and we read theimer and again this is consistently the ramban's opinion that uh we we try to assume that the Ty is written in chronological sequence okay Bader according to ramban though it does turn out that the famous Immortal words everything the Jewish people said Is Not N I'm sorry everything I'm sorry everything hasem says were not uttered according to the ramban before the Asser had their they were uttered after the and after the misham they were not a preman Torah commitment now according to the ramban what is the meaning of the book of the Covenant so here the ramban says he this is almost like Raji except he wrote a little more uh meaning it's and the Mish other because the nishma is after the Mish right so according to the ramban your safer habit is a little bigger than rashi's safer safer habit um you know there's a fascinating thought that um my of frag says you know maral's first safer that he wrote as a young man is the safer Gore AR now Gore AR is actually a commentary on Rashi ones right that was the Mor's first safer and of course like anything else the morale goes off on his own ideas and many of the ideas that he develops at much more length in his later you find him in G that's why people often ask if they want to learn maral where is a good place to start there are different answers you can give to that but many suggest gor arier because gor arier are short because it's appended to raji's comments so sometimes the problem people have with maral is the ideas are very long and complicated in gor AR you can get exposed to them in short digestible bits and then when you have enough knowledge of the morale style and approach to things you can then see the elaboration in the other form that's just a little hint as to uh where one might start in the huge huge Corpus of moral but the moral uh deals with the the the following uh following issue uh there is an interesting uh gamorra in y that says that the whole experience of Matan Torah was a mass conversion of the Jewish people we became converts we converted to Judaism by accepting the Torah in fact the Garo says the laws of conversion of AAR are derived from what the Jewish people did at Sinai what are the three requirements at least of a male convert circumcision Brisa that a woman wouldn't have but a man would have Brisa tvila immersion in the m in a Mikvah and accepting the Commandments right those are the three requirements for conversion well the Jewish people did bris before they left MIT went to the Mikvah that's the reference in thees to washing your clothes which really means immersing your body on your clothes and nishma is accepting the mitzvot so the Jewish people became converts at Sinai that's what the gamorra says in fact that's the the connection one of the connections between the story of Rus and Shas because on mat tur we all became converts we want to read the story of what a sincere convert is and that's the story of Russ so now the morale asks the following question and this may seem very strange but this is the we know there's a rule in the laws of conversion that a convert is treated as a newly created entity who has no halic relationship with any of their relatives now again I'm not referring to love and affection you know of course you know emotional bonds are going to be there but Hally a gar is not related to his father to his mother to his son from before to his daughter and this has some very surprising ramifications that actually means under Torah law if a mother and son convert to Judaism the mother and son are allowed to get married under Torah La if a father and daughter convert to Judaism if a brother and sister convert to Judaism because they are newly born entities they are not Hally related they are permitted to marry now I don't want to get arrested for fasting fostering incest so let me hasten to add that rinic this is prohibited because of appearances and the like so it's not allowed but under Torah law it would be allowed based on the principle ofit is like newly born now this is a this is this is a a well-known so the moral raises the following question if all of the Jews at the time of Matan Torah had the status of converts it would appear that at least that first generation had no incest incest restrictions whatsoever now the kids who are born Jewish afterwards they are related to each other but but that first generation brother sister mother mother son uh father daughter so the morale says is it at all possible that that whole generation in the desert or at least those who were around at the time of Mator did not have the prohibitions of incest based on Gus so the maral says an interesting k a maral says the rule that conversion severs relationships that does not apply or did not apply to the conversion of Matan Torah that conversion was an exception to the rule why is that so because the rule that conversion severs relationships only applies to a volitional conversion where you had a choice to either do it or not do it so if you choose to do it you're cutting the Gus of Matan Torah was not volitional the gamar Mas shabas says that God held a mountain over our heads and he said I'm giving you a choice if you accept the Torah that's great if you don't accept the Torah you know you'll be a pancake you're going to die now normally a comp compelled conversion is another Le so essentially this is the only case meaning there is no case of a forc conversion other than mat Tor itself and the moral mades that when there is a conversion that is not volitional the rule of does not apply to Big biges um and the morale says that this was a coerced conversion now the problem is this on one hand the statement that God held the mountain over our heads is in the gamorra itself that is in the gor maral didn't make it up but you do have a big problem how can we describe it as coercion the Jewish people are praised because they said said we will do and we will listen I mean they're praised for the fact that they accepted it so the truth is the morale himself answers this question in a different context maral says the following aada it's p that the conversion of mat must have been volitional if it wouldn't have been volitional it would have been worthless what's the point of of Hashem putting a gun to your head and saying convert or else but the moral says after we accepted the Torah volitionally Hashem shows us it was something that had to be done because otherwise there would be no purpose in the creation of Heaven and Earth in other words it's as if to say Hashem created the world the universe so that there would be a nation that accepted the Torah if the Jewish people wouldn't have accepted the Torah the universe would cease to exist but God couldn't tell them that God couldn't have told them if you don't accept the Torah the universe will cease to exist because that would have made them being compelled so God didn't tell them how momentous their decision was until after they accepted it volitionally very very interesting in other words is the concept would be K is like Hashem is mopping his brow and saying wow really really lucky you made that right decision had you not made the right decision the universe would have been destroyed and if we say back who why didn't you tell me the answer is no if I would have told you your acceptance wouldn't have been worth very much I needed to have you accept it willingly but that to then understand it is something you had to do very fascinating that's how he reconciles the idea of being forced with the idea of nishma yeah we certainly accepted it out of free will but Hashem says you're force in the sense that had you not made the right decision the world would have ceased to exist this is the morale okay now be it as it may the nishma are critical words right and and and Kaz make the point that the order is very significant here because Nas means we will do and nishma means we will then hear what you're offering meaning this is the idea of unconditional acceptance of the will of God you see if a person says nishma let's hear what you're offering and then we'll do it that implies conditionality let's hear your offer and then we'll consider it when you [Music] sayma what you're doing is you're un you're saying we will do I don't even know what you want me to do whatever it is we will do now tell me what that is it's not just word order it's a totally different thing would have been conditional let's hear what you want now is giving hasm a blank check and that's what hasem wanted total his total submission that's the greatness of nishma we will we commit ourselves to the r without even knowing what it is Raj YF he probably gets it from somewhere but I don't remember what source he got it from says that that is the daily meaning ofin that the men put on every day except chabas where first we put on the filling of the hand and then we put on the Fillin of the head the hand represents action doing the head represents understanding citation and we put on the hands filling because we're committing ourselves to do the will of God even before I understand it and then I try to understand it I try to learn and and Al so every every day a man puts on Fillin is a mini of before the sh sh right this is what we say that f is accepting the Torah so is a very very big deal because it is the unconditional acceptance which is an interesting Paradox within Judaism you know there are religions in fact many say Christianity was commonly that way in which you were specifically told not to try to understand things not to try to even read the Bible and in fact for many many uh centuries in Europe uh most of the population was illiterate and the church actually encouraged illiteracy they were not pushing for people to know how to read because they didn't want people to read the Bible in the original or whatever or even in English because would question that would undermine the authority of the church who wanted to be the only people explaining Judaism by far is the only religion that makes I I could say almost a fetish with we want everybody to learn and to study and to read we want you to read want you to read the read the read the read the we want everybody to be a everybody to be learned right we don't want you know the wisdom of the Torah to be the property of the elite leaders who will tell you what everything means and you're simply you know your mind and your thought and your Mastery is not relevant this is why it's Judaism is such a democratic religion in in that sense that the gateways of wisdom and Torah are open to everybody so on one hand we say understand try to learn and understand and at the same time we say but recognize that you're limited you try to understand but you also know you'll never fully understand and therefore side by side with the tremendous emphasis on learning is also the emphasis that even if it doesn't make sense to me I accept I am a this is what calls the acceptance means borrowed from K the acceptance of the Yoke and that means doesn't make sense to me I do it anyway right it's kind of a paradox within Judaism you know a free thinker says whatever makes sense to me I'll do uh a a uh Catholic might say nothing makes sense to me and I'll do the other way around a Jew says I try to make sense of it and I work hard on it but if not I'm going to do it anyway n but the question I want to raise is this the final question I want to raise is that in last week's paraa which clearly is before the Ten Commandments there's a PK that's almost similar it says all of the nation answered in unison deem all that God has spoken n we will do and you almost feel like correcting the balore but no the V is right in par it says and you're scratching your head last week and then where is that famous P well don't be too impatient the famous PK is a week later in according to rash that was also said before Matan Torah according to ran it was said later after Matan Torah but still what is the significance of the two formulations one they simply say whatever God says we will do the other is the additional twist whatever Hashem says Nas we will do vman will endeavor to understand so and again whether this is after m t before M Tor is not going to make a difference but why are the why are the these two acceptances of God's Torah phrased in a slightly different way so there's a beautiful explanation from the m and he says that everybody knows the famous gor and Mos that the Torah is comprised as a whole of 613 mitzvos 248 of them are positive mitv mitz Thou shalt do things 365 are negative Commandments Thou shalt not do things and kazal even correlate them to human anatomy the 248 correspond to 248 bones in the body and each positive Mitzvah gives life to a bone we don't mean in a physical sense a person could be a sodic and still have arthritis but in some spiritual way it gives vibrancy and the 365 negatives correspond to the Senus or ligaments of the body in which violating the toorah can somehow deprive life now people ask sometimes well is there a a listing of which mitzvos correspond to which bones and which Senus can we actually have a map so the truth of the matter is in kazal there is no such map but there actually are uh a few it's it's hard to find them and uh and of course they're much later these are fromon so it's speculation but there are different Aron who actually try to map out what what it connects now the M cor of 613 what's the how do the rabbis know there are 613 because if you just count it you'll get you know you're not going to get 613 you have to figure out ways of combining and the like so say it's from the verse Torah MOS Moshe gave us Torah Torah gatria is 611 Moshe gave us 611 so how do you get 613 ah 611 we heard from Moshe but two Commandments I am and you shall not have any Gods we heard from God so therefore 611 + 2 is the 613 okay now there's a famous question about this if the mitzvos correspond to human anatomy in a spiritual way then no human being no matter how righteous can never Escape being defective because there has never been a Jew who was able to keep the 613 mitzvos some mitzvos belong to men and not women some Mitzvah are women and not men some Mitzvah are only for Kohan some Mitzvah only apply when there's a bik many Mitzvah only apply in now if we St said well there's 613 Mitzvah if you can do it you can do it if you can't do it you can't do it that's fine but when you're correlating it to the human body in a spiritual sense what you're saying is no matter how righteous you are you are condemned to be a spiritual defective you are defective there is no way you can achieve Schamus there is no way you can achieve Perfection there is something missing here that seems unfair if created a Torah where every single Mitzvah is needed for a spiritual vibrancy of the bones and the Senus then Hashem made a system I mean granted we in our imperfection do plenty of aus that's fine but for Hashem to create a system that no matter how righteous you are you're going to be defective there seems something wrong with that so how can I as an individual keep all of the 63 13 Commandments even when there's a base on mik it's impossible when there's no base on M so this is a a well-known question and there are two answers that are given to the question answer number one is Torah learning because K say for example that if I learn about the carbos it's as if I brought the carbos so it's BOS I can learn about those areas of Torah so besides the Mitzvah of Torah learning I get the light of the Commandments through talut Torah talut Torah allows me to connect to Commandments that I'm otherwise not allowed wouldn't be able to keep that's why the writes that it's important to learn even the Mitzvah that don't apply today and on some level they have something a MIT that I could do today I can get the light of that Mitzvah by doing it a Mitzvah I can't do today the only access I have to that Mitzvah is Torah learning I'll give you an example this may may sound absurd but but it makes the point giving a get is actually one of the 613 Mitzvah it's a conditional Mitzvah if a man decides he doesn't want to be married Etc uh he shall give a get it's one the 613 which means there must be a get bone in the body there must be a bone in the body that gets its vibrancy from get meaning if I don't give a get I'm missing something H so it's a little peculiar guy comes home one night from guy nice marriage s wife you know honey you know you're great but you know I have a defect in my Nish because I have not done the Mitzvah of giving a again so I just got to do it well we would call that certifiably crazy behavior but what's the answer there is a get bone the answer is learn kitten that's how you get it your get bone is going to be rectified by tal Torah and therefore even if I can't do a Mitzvah by action I can do it by by learning and the like I'm thinking maybe that's why M is so popular in the Yesa world because we don't want our to get divorced so we say learn that way you know you'll get your get inspiration so to speak uh from that's answer number one there is answer number two meaning the question is how do I keep the 6133 and that is is now the question is wellat Isel is a good thing but how does that because like this let's say a man puts on Fillin every day he puts it on his arm we don't describe that as my arm put on Fillin today we describe that as I put on filling today because my arm is just part of me well it all depends on how you define your me who is you who is me is me this or do I regard myself as a limb or even an atom in the cosmic body of am Israel because am Israel is a transcendental entity that has a past present future and even if every individual unit has changed over say 100 years right 200 years every Jew alive today was not alive 200 years ago but still same thing with your body every 10 years all of your cells have have changed but you're the same person again that's an interesting philosophical question of identity and everything else but okay but putting that aside we would generally say you're the same person so even if I can't do a certain Mitzvah but if through aat is I join myself to CLA Israel and I perceive myself as a molecule or an atom connected to this body then the mitzvos of the whole body of Amel become my Mitzvah the coen's Mitzvah are my Mitzvah the Israel's Mitzvah are the coen's Mitzvah men women women men B mikdash not b mikdash i link myself to the cosmic entity so yes I as an individual cannot do so many mitv but through the path of linkage see the linkage of is both horizontal and vertical it's horizontal in the sense that I try to link up to every Jew and it's vertical that I connect myself to the Past Generations that came before me so these are two answers to this question how can I keep mitv since so many of them depend on conditions that I might not fulfill answer number one is to Torah answer number two is is the pathway of this is the the basic introduction so now says the these two pathways are alluded to in the two responses of the Jewish people in it [Music] says underline Yak everybody answered in unison whatever Hashem said we will do that PK is referring to am Isel in a state of unity a state of togetherness a state of love when we are living with unity togetherness and love we can indeed declare we can do the whole Torah I can't do it you can't do it he can't do it she can't do it but as an and a collectivity we can do it we could be the with action but in the word is omitted it says doesn't say the word so the tah is alluding to the fact that there will be times in Jewish history maybe most of the times in Jewish history where there's not going to be Unity there's not going to be togetherness there'll be polarization there will be M there will be dissension at that point I can't say I'm able to keep the Torah because I'm not connected to amra and I as an individual can't do anything so how am I with the light of so we go to plan B although I mentioned it first whatever God says we can do through the nishma through learning nishma is understanding so when there's a we keep the Torah by action when there's not a yak we can only do it nishma through the process of learning and T Torah and therefore the two approaches are alluded to in the different formulation of those of those verses and it's very muak why the word Yak only appears in the in the it's when there's not a and then you're M by T so we have these two pathways we have the pathway of AAS Isel which is actually mentioned earlier and we have the pathway of T Torah how each of us could keep the 613 Mitzvah these look like two different roads there's Road a road B two different highways but in point of fact the two roads ultimately converge and become one because kazal tell us and inherit we say this every day the end of the sh the study of Torah brings peace into the world so when we're not a y through the process of Torah learning that actually brings us to now I understand the obvious question that people will ask and it's a question that you know tortures me as well well wait a second here Torah learning is supposed to bring Shalom into the world so how come it's so often the case that the Torah learning creates mlus among Jews it's a good question we might have to ask can that be authentic Torah learning um maybe you should have shut off the shut off the taper earlier and that is if kazal say Torah learning brings peace into the world and if Torah learning does not bring peace into the world so you're either going to say kazal or wrong which we're not allowed to assume or you're going to say maybe there's something in our Torah learning that's not entirely proper we have to ask ourselves those questions I'm not going to answer them right now I don't even have a good answer but nevertheless the point is that true Torah learning should create shom in the world and therefore the two different Pathways what starts off as a Isel versus the pathway of TMA Torah ultimately come together into a single pathway so be may we be to combine both of these highways and in that way we will perfect our own nishas by connecting it to the light of the 613 mitzvot and we will also help bring Redemption into a world that desperately needs the light of Hashem to redeem us to elevate us uh to bring us back to where we need need to be so thank you am [Music] my