Weekly Torah Portion Korach (Rebellion against Moshe) Rabbi Yitzchak Breitowitz

everybody um hope you're wel and uh you know there's an interesting thought I'm not sure if I may have said it I don't think I did uh that kazal actually tell us that safer by midor is divided into three books and in fact instead of their being five there are seven and uh the first book of bid is until meaning and half of then the second sa are only two verses two verses it's called the second when Theon traveled MOS said let your enemies be scattered and when it rested said Moshe said hasem is return to the multitudes of the myriads of Israel only two verses 85 suim 85 words rather 85 words two verses words and then we have the rest of the book ofid and R Su explains that the concept of the I didn't hear you 85 85 letters I'm sorry 85 letters I'm sorry 85 letters yes so ruk explains that the three divisions of the book of bidor is ideal reality and transition the first part of bidor is the ideal Society of God we have our camps we have the mishkan in the middle we have kadha everyone has their place everyone has their role there is UN Unity Within iers or diversity within Unity every tribe has its own distinct we've spoken before that tribes are extremely important because the lesson of tribes is that Hashem does not want Conformity does not mean sameness means a respect for different and Divergent approaches in a so part one of bidor is the sacred ideal part three of bid for is the sorted reality of how that ideal failed to come to fruition we have the story of complaining of the man which isav says that jealousy lust and honor seeking take a person out of the world they destroy the they destroy and what is the second half of bidor but iteration after iteration of jealousy and lust and COV seeking meaning to say that's kind of the cost of individualism words the Torah is obviously very multifaceted and if indeed the Torah emphasizes the importance within communities of people being individuals pursuing their own needs their own spiritual aspirations the downside of that is that sometimes individuality runs a muck and you destroy the whole fabric of a and that's really the kind of the second half of a mid where everybody is doing their own thing seeking their own agenda as we'll see with korak so part one is the ideal part three is the sorted reality that little part two the 85 lettuce that little part two is the reason for the nafila and that is at that point the Jewish people left Mount Si they were at Mount Si for an entire almost year 11 months and 3 weeks they came and they left the 22nd of VR the next year and it says they travel they ran away from the Mountain of God Rashi explains from K that when they left har when they finally got the signal to leave har they were right you might you might remember the feeling you have your own kids the feeling of a child the uh last day of school summer vacation because their attitude was hey we've been here a year and we got 613 Mitzvah if we would stay longer who knows how many more Mitzvah we're going to get we're out of here of course that didn't help them because they continued to get Mitzvah throughout the entire 40 Years of the desert so says that's what happens when your attitude towards the Torah towards aod is that it's a burden it's a bother it's an imposition then you lose all the spiritual benefits and then you disintegrate them so therefore part two is the maravar the transition between the ideal and the reality based on now points out that if you look in a saer Torah it's also in you will see that is bracketed in an unusual way It Is bracketed by really looks like a parenthesis it's an inverted nun it's a nun that is turned Inward and upside down so it's called and says what is the symbolism of n so we find in that N is a letter that is connected to the m of falling down it's a very famous right Ash has a p beginning with every letter of the AL except at least in our version of we actually have a n but in the part that was canonized in our there is no n we go from to we skip the n and explains that we don't have a in because n is about falling as the said he did not want to begin with however in the next verse when it talks about picking us up it actually says is and that's why it's bracketed that attitude is the cause of but he says very beautifully why are the nun reversed because the Torah isame to a very important lesson no matter how far you have fallen no matter how low you have gone NE is a reversible condition NE can always be turned around a person cannot give up hope a person can never feel they're on a path of of no return like that's very very soled I mean all all the not all but many of the S make the point that there may be a primary Yara that causes me to Sinar but then there's a secondary yahar that is that voice within you that says I've made so many mistakes there's no point in trying to correct it and that second Yara is actually more pernicious and more poisonous than the first Yar because the first Yahara caused you to make a mistake once the secondar gives you the attitude and the feeling of Despair that there is no hope there is no for me to come back and therefore the T that even in as low as one goes there is there is the ability to reverse it uh and and the life indeed that might be one of the meanings there are a number of meanings of the famous one of the famous the sad falls seven times and he gets up again meaning the sad also makes mistakes the sad also sins right there is noad who does good and never sins but the difference is that sadic does not allow his falling to immobilize him and to paralyze him he gets up he gets up again this is kind of a general perspective so now obviously we're in the middle of part three of by midbar last week we read the sin of the spies for which it was decreed that the Jewish people would stay in the midbar for 40 years another 38 and 1 half years now this week we read about this awesome Rebellion against Moshe uh which resulted in a tremendous Miracle of the ground opening up Etc now uh there is a Big M we shown him uh about chronology here uh some actually place the story of kak chronolog Al before the spies based on the argument that for the 38 and2 years that we wandered in the desert after the spies Hashem did not even talk to Moshe it's an amazing thing you'll see it next week actually the Torah just flies over the 38 and a half years and brings you to the last year in the desert and therefore fact the only event that occurred during the SP after the spies that the Torah records is K and because of that many actually learn that korak occurred earlier others say it was it occurred after the miraculum but be it as it may what is korak's argument kak makes the argument of what you might call radical egalitarianism he says we don't need rabbis we don't need uh interpreters of the Torah we all heard from God the first two Commandments I am the Lord your God you shall not have other gods so essentially uh's argument as Sal describes it was the common sense Rebellion we don't need Authority we don't need hierarchy we don't need people to tell us what the Torah means evenu we can do it ourselves it reminds me a little bit you know around uh maybe 15 years ago I remember hearing in the radio that uh in Seattle Washington uh anarchists were trying to have a convention a Convention of anarchists but they couldn't get it organized because you know everyone's an anarchist you want to meet here no I want to meet here you know how do you right without leadership is very very difficult to do things so here the problem I want to address is the following korak seems to raise the banner of egalitarianism participatory democracy everybody's equal Every Man a king again issue is what would he have done with the women that's that's another interesting issue and yet Moshe Renu doesn't answer that M talks about how much honor and how much hasem gave to the God gave you honor God gave you glory God gave you prestige isn't the honor enough for you but the problem was kak wasn't making that argument kak wasn't saying I'm not being treated right I want a better position kak is saying there ought not to be leadership we're all equal so in some ways mosha raenu is not responding to the issue that kak brought up korak brings up equality and Moser rabenu brings up hierarchy and saying hey you're pretty high up you shouldn't feel B the answer must be that mosenu understood that although kak is using the vocabulary of equality in reality the true driving force is his own desire for covo and Leadership this is often true in revolutions think for example if you remember George Orwell's parody of the Russian uh Revolution animal farm so what was Animal Farm about it was about the animals who were being oppressed they were being mistreated so they stood up and they replaced the owners to establish freedom and equality for all beasts of burden and what eventually happened was that some of the animals became dictators and ruled over the others in a very abusive way this was the Russian Revolution thear gets overthrown because thear was oppressive thear was despotic and in the interest of a greater equality again Communism had a certain appeal bage re even talked about he knew very religious Jews religious Jews who idealistically believed in the idea of Communism as a way of sharing right it sounds I mean on some superficial level it sounds attractive KL Marx's formulation uh or angles I don't remember which one said up the famous statement uh from each to each according to their needs from each according to their abilities what a beautiful idealistic thing I contribute as much as I can to the community and each person gets what they mean so there was tremendous idealism and yet what did you get you got Lenin you got Stalin right Stalin who murdered more people than even Hitler not Jews but many many Jews but uh Stalin you know murdered millions and millions of people and people like panan pen if you listen to the rhetoric of these people they talk about equality human rights human dignity and then they murder mercilessly millions of people who they believe are not standing up for their ideals of human dignity so one of the interesting things that mosenu sees in kak is that sometimes the language of democracy egalitarianism populism is really a mask for one power structure to take over from another Power structure and there was a woman who saw this Mrs on Ben pellet now on Ben pellet is only mentioned once in the whole Torah korak assembled his group of rebellious people DUS and aam who of course are well-known troublemakers we know about them all the time how did they get out from the Egypt huh how did they get out yeah it's a very good question because four four fifths died and they made the cut of the oneit but the answer is had one very very big they were the sh they were task Masters and they refused to reveal to parro any identity of a Jew who did not do his quota and that's a tremendous tremendous CP so uh even they had something very special about them now the thing is all right so Das we know they have a history on pelis comes out of nowhere we never hear about him and yet it also is not recorded that he died know dusam died Etc so what happened thear Sedin says Mrs own Ben pel we don't know her name talked him out of it you know he was very excited about populist talk yeah equality we're all equal you're all going to be leaders here every man a king and she said him essentially I'm paraphrasing you know you're an idiot uh if Moshe wins you're certainly going to be in trouble and if korak wins you think you're going to be somebody he's going to become the boss and either way you'll be a nobody so why are you getting involved and she convinced him not to go and just to be extra sure it says that when the when the representatives of korak went to convince him she uncovered her hair so they would not enter the tent even they even they were obeying this H Etc she scared him away and at the other side of the coin korak's wife incited him when korak brings up his issue she kind of gos him on for the C and the glory and the medish applies the PK and miss say that means the wisdom of a good woman builds a house up and a foolish woman destroys a home and the gorah says who is the wise woman who builds a home this is the anonymous Mrs own Bella and who is the foolish doesn't call her evil but it calls her foolish who is the foolish shortsighted woman who destroys a home this is K kak's wife who encourages him so sometimes you know sometimes the the goal of of a wife is to uh kind of ensure that her husband doesn't go off the deep end uh by doing things that may be very very counterproductive in fact it's interesting that the great Yehuda the great R of Pride R uh in addition to his many many chos and many Kim he has a book of dros and in one of the dros is the eulogy the hesp he gave for his wife for his reant and he says kind of an unusual personal note most us them that are printed are not particularly personal uh but uh he writes that many times I was upset at the kahila for various things and I wanted to you know make Angry statements and she always talked me out of it she always calmed me down and she always made me say that that was not the right thing right thing to do that's now we see this in yet another way as well because the Ezra writes the following the Ezra writes every single subgroup with kak was seeking their own personal agenda korak had a Personal Agenda Rashi identifies it Rashi quotes from The Med tanuma uh the following idea that uh Le had three sons gon cahas and marari cahas had four Sons amram Yar konel amran had three children Miram Moshe is korak now here's the problem korak understood why Moshe and Aon got two positions Moshe was like the Mel and a was like the what was the because since is the of gets a double portion so Moshe and Aon from their father from their father gets a double portion but kak says I am the son of the Second Son of God Yar and yet we find that Moshe designated Elon benel another cousin the son of uzel as the head of the tribe of Ley and korak was jealous about that position korak basically said why are you giving that position so Kor had a position that he wanted Raji beish says that korak wasn't korak was arguing for the abolition of hierarchy but his true motive was he wanted a a a a position and the ezzar goes on and shows every sub group had their own agenda uh D from B B Ru they were the B they were the firstborn of yov they wanted a certain distinction in leadership that they didn't get others were leim who wanted to be kohanim right so leim wanted to be kohanim B wanted to be leim kak wanted to be the N of Le meaning under the guise of egalitarianism everybody is really arguing for their own self self-interest it's quite quite quite amazing and uh in this connection mention there's a famous in the the says every every disagreement that is for the sake of Hashem will continue to endure now that's a positive statement we will learn from it we will study it we will analyze it we will preserve the different views but when you have a m that's not for the sake of Heaven uh the parties will be disgraced they will live in uh infamy now the mishna then goes on and says what is an example of a m this is the m h and Sh right H and Sh and later the yesos of B and bami they argue in many many things hundreds and hundreds of disputes now it's true that 99% of the time the is like but we continue to study B we analyze B we ask and that's called H and Sh both views are and studied and what's an example of k k and his congregation who were disgraced so theha that the mishna is asymmetrical here because when the mishna describes it uses both sides when it says it should have said K in Moshe K against it doesn't say it says in other words it only gives you one side why doesn't it say now one could give a simple answer that if it would have said K that might have implied that both sides were not the sh Shay and didn't didn't want to say that so it only said the side that was not but they they say another that when you have a even the people on the same side are really fighting against each other in other words korak's own they had different wishes it's like well I mean I don't want to compare k k to the Arabs but it's like you know uh you know the Arabs unify the Arab Nations unify when they want to attack Israel or kill Jews but the truth of the matter is you know that distracts them from their other alternative focus of killing and destroying each other meaning to say when you have people that are not the sh shamay the truth is that they're even fighting against themselves there's no particular Unity even among themselves except for the common enemy that they have that unfortunately happens to be happens to be us so that that's one of the lessons you see from kak and the truth of the matter is this is sometimes a subconscious process sometimes we think we are acting for Noble spiritual goals but we're really acting of Our Own personal desire for Glory and ego gratification for example some you'll often hear people say I've said it myself times let's say somebody hurt you somebody cheated you somebody offended you so you might say to something I'm not angry because it's me I'm just angry as a matter of principle but the question becomes if it's a matter of principle then you know there are gazillions of people that are hurt every single day why are you not so upset over all of the wrongdoings that occur in the world why are we upset only when it happens to me the answer has to be it's not a matter of principle it's a matter of me and yet we try to convince ourselves we are acting you know the shame shamay when in fact it's not so in this connection I want to share with you a very very interesting and enigmatic gatria of the arza that the AR does not explain at all all he just gives you this gatria the Aral points out that the gatria of Moshe is 345 the gatria of kak is 38 the difference between them is 37 and 37 is the same gatria as he he cen's brother he also means Vapor air breath so so mathematically this would mean the following mosus he equals K or alternatively kak plus he equals motion but the Aral does not explain what this this mean what is the significance of 345 and what's 308 and why is he coming in here so the sh mm says the following thing sh mmu explains the AR this way that we know that of course the AR and the mualan very much believed and taught the idea of gilgal gilgal Nish means reincarnation that Nish come back to this world many many times in order to complete the mission that they were given by the way people always ask me me you know uh is gilgal an absolute Article of Faith I mean the answer is gilgal is not per se one of the 13 principles of faith it is not mentioned in the gamorra and it is not mentioned in the medish and R did not believe in reincarnation but nevertheless the mualan very much taught it and U it's become accepted as a Jewish belief uh so the Aral says the following idea let's go back to the first murder in the world the murder of that Cen perpetrated against he so he says Cen and he represent two personality types two prototypes of personality in which each one has a certain side that's very important why was Cen called Cen because said is I have acqu or I have created a human being from Hashem so the name Cen represents creation acquisition domination Cen represents that Force within the human being that is ego driven that wants to create wants to dominate now that's not totally bad without that element of ego in the world we would be very very passive we would not drain the swamps we would not build the cities we would not combat Injustice because we would essentially say good in some ways is very passive you say let hasem take care of things in many many ways at least the physical and technological progress of mankind depends on a certain amount of egotism and Cen represents that force of egotism where where unfortunately it goes too far results in violence and violating the rights of others but in its root the idea of is to acquire to create to dominate has a certain role to play in the world as long as it is subject to morality and submission to God he is exactly the opposite he represents the passivity like breath breath is ethereal breath has no substance you can hold on to right so breath he futility represents the opposite if Ki is the power of ego he represents submission to God and he was killed now let me point out that you see even in AEM Ken was a greater innovator than Heaven because if we ask the question who was the person who invented coronos who was the one who figured out that Hashem got pleasure from the sacrifices we make to him it was Cen Cen invented the Corbin heel took cen's idea and improved it by bringing the best but Ken is the innovator he is the follower but he represents goodness because goodness is submission but he was killed and he needed a t and the reason he needed a t is because submission to God Alone results in passivity and paralysis and it has to somehow be joined with leadership and initia that was he's unfinished business he was a sadic but he needed to incorporate some aspect of cayen within his personality so the Aral says elsewhere that Moshe Raben was a Gilgo of Heen now we know that Moser Renu had the he quality of anava hum because the says right MOS was but MOS did not let his anav make him paive Moshe was a leader Moshe was able to take the Jewish people out of M mosh rabenu was Fearless in doing his job mosha Renu understood that anava does not mean you're ineffectual it does not mean you're passive it does not mean you don't step up to the plate and be proac active in doing God's work in the world that anava does not have to be the paralysis of indecision and therefore Moshe rabenu rectified the in he by combining within him the good of Cen which infused he's humility so seen in this way here is the point that the shamm says explaining the in many many ways korak was as great as MOS korak was a man of unbelievable greatness he had every quality that Moser rabenu had except one he didn't have the heo quality he didn't have the humility he was too consumed with his GAA and his ego so now the math is perfect what is Moshe korak plus he gives you Moshe what is kak Moshe minus he meaning korak was moshe's equal except in that quality of he humility and submission now in that sense you know the Greeks Define tragedy and they very special we still use the Expression Greek tragedy that tragedy is not simply something sad happens sad things can happen to to anybody but tragedy is when there's a certain potential for greatness but there's a flaw within that person that prevents that greatness from being realized we call that a Greek tragedy kak is actually a Greek tragedy korak was a man of greatness a man of tremend this spiritual potential but the flaw was his ego and his GAA and his conceit and that destroyed him from from within in fact the gamar tells us not thear the medish tells us who have to understand this that korak was the one person in history who understood the mystery of the par aduma the red heer Moshe didn't fully comprehend it schom didn't comprehend it K got it kak was also phenomenally wealthy in fact in yish there even an expression to this day a person is wealthy like Bill Gates is not Filthy Rich we say you're as rich as K so K had it all but then you get destroyed from a flaw that's within we see this right we see this in fact um without getting into into specifics of K kak is 308 so that's Moshe minus he he is 37 so right that's that's correct that's right that's exactly right that's exactly right how 345 you see so uh if you put in the he out the cor you get motion right yeah this is what the she now I want to point out that kak in a sense was also um he was misled by a NAA that he had about his future descendant you remember that the ground opened up korak died and korak's Sons fell into the pit as well but the last minute they did Shuba and they were saved there was like a ledge that that saved them and they emerged from the pits and they eventually had children descendants and those descendants became the men Main in the B mikash that would sing songs of praise to Hashem and in fact they were composers of there are 11 chapters of theill that were composed by VOR one of them uh we recite before rash when it says to the conductor to the composed by the children of kak this is not some other kak this is the kak who's the ground opened up and not only that but the navi shua the na shua was a descendant of K what do we know about sh well says we say this Moshe Moshe andon are the priests who serve God m is also called the co and is among those who call to and thear explains it's like a scale moson on one side of the scale and shu is on the other and shu is Shak K we don't even know what that means was equal together so the Metra says korak looks at all his wonderful holy descendants and he says you know the Apple doesn't fall far from the triny if I have all these wonderful descendants it must be because because of me ignoring the other influences that uh that come in of course Catch 22 maybe his descendants became so righteous because they saw what happened to K that could be an experience that brings you to a very high level of chumba and you know this raises by the way philosophical question I will just throw out for you to think about I'm not to going answer it I don't necessarily have an answer that is the the the the the difficult intersection between Prophecy of the future and free will because here we have a a difficult situation korak has a prophetic vision of the righteous sadim that he will have in the future but we believe in Free Will so any one of those people who became righteous Sim once they were born once they grew up they had free will to become R and mor now how does that work if korak already knows they're going to be sikim then how does that play with the free will they're going to have later now you may recall that this was the same question we raised in Reverse last week when we talked about how elad already prophesied that Moshe would die and Yu would bring them into arel now the problem is the reason Moshe didn't go to arel is because 40 years later 40 years later he commits a sin by hitting the rock later by hitting the rock instead of speaking to it but that sin didn't occur yet and when the 40 years comes MOS Renu has free will not to commit the sin and if he wouldn't have committed the sin uh he might have been able to enter ER Israel so how could there be a prophecy he's not going to enter ER Israel doesn't that prophecy foreclose free will or to give you a third example of this particular phenomenon you remember the righteous King and did not want to get married because he sawes that he would have a son that would be a Russia and the N told him you're going to die because you're not fulfilling PR or Vu eventually he did get married he married y's daughter and indeed he had a son that was a Russia now here's the question are we to assume that that manasha was predestined to be an evil person that would be a contradiction so there are going to be in all of these cases there are going to be contradictions between the content of a prophecy and the ability of human beings to exercise free will but of course even without prophecy you have the problem because God knows the future I mean it's you know you even if even if nobody had the prophecy you'd have the same problem and that higher level so I'm not I'm not going to address that now but other to say that once again this is an example of kak being being led astray by the arrogance and the GAA that destroyed him uh from within a person of very very great great great potential and again we've seen it U there are sometimes great rabbis in fact it's it's sometimes a uh they call it the curse of Charisma uh that you know when you have rabbis who are extremely charismatic so sometimes uh you can believe your own hype and and that could result in various forms of abuse and improprieties and crossing boundaries and again about the different types of scandals that have emerged precisely from that uh like that's what they say they said the alter of slatka I'm not sure what it means exactly he says he tried to cultivate a very boring speaking style they say that uh he wanted people to only concentrate on the content of what he said no pyate Technics no uh no fancy things no salesmanship no marketing because he said all of that was a distraction and that could lead a person astray so he was talking a monotone and you know I'm not sure exactly but that's that's how it's described that he did not want to be dramatic in anything that he did because he just wanted people to hear the the actual thoughts and focus on the thoughts again in in the World maybe we're too superficial so we need to have a little bit of Pizzaz on some level but in an ideal sense it should be the idea that matters and not packaging uh in any in any way so uh kak winds up in the ground and uh that was that uh but then there was a final test that occurred and this is to reaffirm the Primacy of Aram and that is each of the heads of tribes was to take a staff and the staffs were put in the kashim OR at least in the Michigan and then the next morning they took out the staffs and the staff of Aon miraculously sprouted flowers and Buds and even almonds even completed fruits and none of the other staffs had anything and this was the sign that Hashem had chosen iron now the PK says an interesting thought the PK then says and every n then took his staff and brought it to his home so and ask an interesting question it's like a lottery ticket like if 10 people if 12 people buy a lottery ticket and only one person wins you know you don't save the old Lottery you throw it away why why was it that every n took their staff home it was a worthless piece of wood let them just throw it away I mean they kind of had a contest who would God choose and each one might have thought that maybe God would choose them somehow and God chose iron so uh your staff is is a stick why bother keep it so rusin says an interesting rusin actually says that this group of Nan was not like Kor this group of nim genuinely wanted a chance to serve God their cab was sh they wanted to have the role of a Ley pointed out that the life of a Ley at least when we get to erel is not an easy life the Ley doesn't own land uh the Ley needs to be supported by the community through masair and and various other things ay would often be poor ay is devoted to Torah learning a Ley lives a poor life uh when you're not a Ley you have the opportunity for all sorts of economic growth and prosperity but what but their cavana was that they wanted to serve Hashem and they were willing to live lives of poverty and deprivation in order to serve God so the says very beautifully they took home their steps to remind and to teach their children I want you to know let's say right imagine that 50 years from now they're living in a big mansion with furniture and all sorts of fancy things but they have that stick and they're effectively telling their children you know I was willing to give all of this up to be a ladyy and that was my attempt to try to be a ladyy even though I was not chosen and I want you to know what the most important thing in life is he says it's a very beautiful thought that we have a wonderful life but I was going to give everything up if I could be a servant of Hashem like aing and said that's kind of a that you have to give your children that you know we able to live with a certain reasonable level of prosperity but we want to communicate that for AEM it would be worthwhile to give up everything if we had to brashem most of the time we're not called upon to make those types of sacrifices but even if we were it would be worth it right that is the notion of why they kept their staff and they put it over the mantle place they put it over the fireplace as it were as a reminder to them and they listen to their children what they would be willing uh to uh to give up and uh you know that's kind of the lesson of K one one final point though after all of this is done the end of the paraa we have 24 gifts 24 mat that Hashem gave to the Kohan you know you give them truma you give them many many different things and uh the Torah does not use the number 24 but there's a total of 24 different entitlements that kohanim and MIM get one of the most familiar that we still practice today is of course pen right when we redeem the firstborn firstborn boy so we give five to a so here there's a thought from that's actually a very interesting thought the concept of pidun Pon is redemption now the concept of redemption is a familiar Concept in many places in the Torah for example if you separate Master sheni the second tidee that you're supposed to bring toam to eat in the time of the B D if you live too far away to carry the food the food is going to spoil so what you do is you take money you transfer the Holiness from the fruit to the money so the fruit is now so you can eat it wherever you want to eat it and you bring the money to and you buy food there and you eat it that's called pigeon so what is pigeon pigeon means you take the Holiness off off one object you transfer it onto the other object and what you've done is you've deconsecrated the first object seen in that sense the Paradigm of Pidgeon doesn't really work when you redeem a firstborn because let's say I didn't redeem my firstborn in what way is he holy now there is a suppor now that actually says an amazing thing if you don't redeem your first born child he had to redeem himself well that's true but what is his Holiness if he didn't redeem himself the sperno actually says an unredeemed before is not allowed to do profane work so if I have a firstborn son that I did not redeem I cannot tell him to take out the garbage or clean up the room that itself creates a tremendous incentive to redeem my my but we don't P him that way we P him that even before he's redeemed there's no Prohibition in him moreover I should also say the other thing is also true Pidgeon normally means the Holiness goes off one object and onto the other object but you know the money you give the Coen is not holy the coin can use it to buy a Coca-Cola meaning the coin can use the money for whatever he wants to use it for so says it's not truly a Redemption process but what's going on is the Holiness of the Coen is a different type of Holiness than the Holiness of a Bor the Holiness of a Bor is the Holiness of almost accidental circumstance why is the B holy because when God killed all the firstborn of Egypt and God did not kill the firstborn of the Israelites every Bor was holy because he was miraculous ly saved by unique Divine Providence it was nothing the Bor did it was nothing the bakar accomplished he was the passive recipient of Divine Providence and for that reason the Bor became holy the Holiness of kohanim and leim is a different Holiness although it is true that today it's genetic today it's passed on automatically but at its Inception it was the Holiness of choice that by the although IR was involved but by the whenu said who will stand up for the glory of God shavit ladyy stood up for the glory of Hashem and they were chosen so B represents the Holiness of passive status Ley represents the Holiness of the choices that you make make in life now the word cev money has a double meaning it's a bit of a Biblical pun means money but also means to yearn to yearn to desire when Lan when he hears that Yakov wants to go home after 20 years loved one's language is you're yearning to go home and you did Ne we say I'm yearning to be connected to hem so looking at it in AIC type of Dr when the father of the B gives KF to the co it's a bit of a drish the way we interpret it is this way the father of the Bor is expressing K suin that the Holiness of passive status should be transformed into the Holiness of active Choice yes my son was born holy but my desire is he's not just holy because he was born a certain way I want him to be holy so he shall be a certain and the truth of the matter is this true for every Jew even if you're not a every Jew is born holy but the true Holiness is not what we're born with the true Holiness is the life that we make by our choices is the yearning that the Holiness of my son the Bor should be analogous to the Holiness of the coing which was a matter of choice what about a who was born from the C-section still doesn't yeah there's no there's no pit in a bed yeah set up you know I don't know if I I'm not sure I have a reason for it I mean thear d it because the is called the one that opens the womb so it has to go through the womb and not through some still yes but but remember the def well actually actually actually not actually not actually we we actually pass and that's an interesting uh yeah a lot of people don't know this uh but uh a a a a Peter R does not get a double portion either uhor has Dres now but of course you understand that the Bor for yusha is a totally different getter that a Bor who gets a double portion is the Bor of the father even if it's not the Bor of the mother so if a man who never had children marries a woman that had children his firstborn son from his wife will get a double portion of inheritance even though there's no pigeon aen and the opposite is true as well if a man with children marries a woman who never had children her firstborn will need a Pidgeon haben even though it's not the firstborn of the father no that that is true but for the csection that's X in fact other things are strange I me I mean you know I don't have I don't know the reasons I mean these are dras from sukin you know a C-section baby does not have a shabas bris you know that C-section baby's born on on shabas uh there is no uh there's no you know the birth has to be on Sunday now why that's so in s you know I don't know if I could say I don't know but the has DS on a lot of these a lot of these things so uh this is the uh story of korak and again it reminds us to be very cognizant of our hidden agendas and to try to be honest to ourselves uh as the uh karbi would say say uh distance yourself from a lie the most important thing is do not be a liar to yourself uh even if you fool other people at least know what you're doing and attempt to be to the Hest good week and a good for