Will Nissan and Passover Bring a Miraclous End to the War with Iran? with Rabbi Jay Yaacov Schwartz

[music] [singing] [music] [singing] [music and singing] >> Shalom everyone. It's the yachted the Shamaya. Thank you Hashem back here in Eretz Israel. And not a moment too soon. So you ask, how did I manage to get from Israel from America back to Israel? And the answer is Al Kanfei Nesharim. On the wings of El Al. Which thank God by some miracle is actually flying certain flights, not the regularly scheduled flights, which are all canceled according to the El Al website. But somehow there was a plane and I was able to be able to get on and get back to my home, my beloved home and family. And uh of course I have many loved ones in America, which I was in Israel for to spend a couple weeks. We had a very successful Baruch Hashem firm campaign. I want to thank those publicly, all those who from our friends uh and all that we know, the Mesivta Ocean Side, many other very kosher rabbonim uh from from shuls throughout the uh Manhattan, Far Rockaway, Five Towns area and beyond, and even as far as Montreal. Thank you. And we were able through the auspices of the YTC emergency aid fund distribute many, many thousands of dollars below beyond. And should be a zechus for everyone for a full os yeshuos and protection at this time of war and uncertainty. Which I only uh I there were two uncertainties. One was the blizzard that occurred the Monday before Purim. And the second was the war that began on Shabbos before Purim, Parshas Zachor. And because of that, my personal trip was delayed 2 days on the outset and 2 days on the return. But all is all's well that ends well, and we are living in miraculous times in which we are literally literally not knowing from one day to the next what upheavals in the world are happening. And that's my introduction to today's very very timely and important shiur about the onset of Rosh Chodesh Nissan. This week was Shabbos Mevorchim Nissan, Parshas HaChodesh, and I want to relate what's going on to the auspicious arrival of this day, which is coming on Thursday, Wednesday night Thursday. It is the beginning of {quote} and {unquote} bein hazmanim. It's a time of both avodah and simcha. We say, when it comes to making Pesach, which really really goes into full gear this week if it hasn't already since Purim, that we wish people a zissen Pesach. Maybe you have a sweet Pesach. Why sweet Pesach? Usually we say somebody a Shabbat Shalom Mevorach. What Why don't we say a blessed Pesach, right? No, we have two things that we say. We say a koshering Pesach, it should be kosher, two, and we say it should be sweet. And that's really the uh the insight into the challenge of making Pesach. On the one hand, it has to be kosher, such a tremendous amount of avodah to prepare for those who are preparing homes, for those that are going away, they uh have probably uh just as many preparations as people are staying home in many ways. I know people who pack up entire families, six or seven or eight or nine children with their with their children, with their grandchildren, and bubbies and zaydies, and they make the journey to Orlando, Yeruha Kodash, and all of them and many other places. So, they have their own Yetziat Mitzrayim of sorts, and believe me, that's no picnic. Uh maybe it is a very large picnic of sorts, and uh sounds like it's actually a lot easier to stay home. I think it's only uh and it's probably a little bit easier, but today, Baruch Hashem, there are many things that have come along to make Pesach cleaning and Pesach preparation so much easier. And we're grateful for that, so it should be a kosher Pesach, but but b'simcha. Uh that's why we wish people a sweet Pesach, that there shouldn't be a sense of avodah and endless tircha, but rather constructive, purposeful cleaning, which is really about the chametz within. So, let's just um understand the context of the onset of Rosh Chodesh Nisan, but particularly in the backdrop of the wondrous events uh there the Hazal call the end times that we are rapidly seeing advance, Keitz HaPla'os, the wondrous time. So, what does it mean the wondrous time? The wondrous time means that we see things that we could never anticipate or expect in the world. Uh I'll give you one example. It has turned out that there is a technology that's being utilized by Israel in conjunction with the United States in the unheard-of, unprecedented, and historic decision to attack uh uh the regime of Iran, of Melech Paras, who who which represents radical Ishmael/Amalek in this world that is unrepentant evil and it doesn't have even the possibility of repentance, uh because their goals are, as Amalek were, to exterminate the Jewish people, prevent the Jewish people from reaching the potential and certainly from the base of Mitzvahs. Uh the ability of base of Mitzvahs. So, what they came up with due to the advent of artificial intelligence, which has exploded onto the scene only only recently. It's part of the Kate sub loss. Last couple years it became a tool that everybody's using. Uh for research, for work, for preparations, even for writing emails. And I myself have acquainted myself with how these these tools, these Hakmas can be used to accomplish productively. Not so simple. And they have a Hakma now where AI can develop targets. When they see the policeman of Iran, the Basijis Basij militia in maximum. The ones responsible for 30,000 deaths, maiming, shooting people in the eyes, suppressing the big national demonstrations in Iran. That was largely carried out by this paramilitary police, which does the the regime's will on the ground, intimidates the people, threatens them, murders them, tortures them, rapes them, shoots them in such ways that are below any level of acceptable behavior for mankind. And they are being targeted by artificial intelligence. How? There are small drones, drones these attack birds, little tiny attack birds, robots. Uh UAVs, unmanned vehicles, which through a a massive um satellite, which gathers information and generates artificially artificially intelligent targets are generated by the thousands. Of course, you know, it's instantaneous. It's within microseconds. So, for example, they see a guy on a on a police uh vehicle like a or a motorcycle stopping traffic and taking out a gun and policing people or threatening them. They can target them almost instantaneously from the highest levels of Shamayim where they're completely undetectable and boom out of the middle of nowhere these people explode for the crime that they're doing against their own people. This only began this past week. In the week of Shabbos Parshas Acharei Mot Wednesday was already Shabbos of Parshas Acharei Mot. Here we are on Yom Sheini of Parshas Vayikra and this is very new. This is part of the Ketz Chuppah where the divine justice as it were can be meted out directly from Shamayim instantaneously by unmanned vehicles. This is this helped me understand something that I never really understood. We know when Klal Yisrael came into Eretz Yisrael Hashem promised that he would send the Tze'ira which Rashi describes, which Medrash describes, some sort of poisonous bird which would inject poison towards the enemies, the seven nations, and cause them to perish or flee or whatever. And now we see it in a contemporary context. This is the Tze'ira. These little Tziporim of Torah says that are destroying in advance. There are nobody there. There's nobody There's not one foot soldier on the ground and yet by Shilach Es Tze'ira Hashem has sent these has enabled us to send these birds of destruction, these insects of destruction. Some of them are micro um to target those who are tormenting tormenting and standing in the way uh of this evil regimes' uh clocks. So it's it's we're in Ketz Chuppah. I want to examine with you some [clears throat] of the ramifications of when this war now enters the threshold of Hodesh Nisan. As we've said since for many, many months, this is a miraculous year. This is a year of plows. How far it will go Oh, I think a lot of it depends on things that we don't know. The Kodesh Baruchu's will, our own ratzone, our performance in terms of our ability to be worthy of these redemptions. In other words, Hashem will give us whatever I believe that Hashem will give us whatever nisim and the flows we can handle or or digest or or without completely going out of our kelim. We have to have the ability to process them, digest them. Our minds have to grow. Our spiritual awareness has to grow. Our depth and knowledge of Torah has to grow just so that we have the mochin. Like a child whose brain matures over time. You get to age 20 and what you understood at age eight or nine or 10 is is obvious, but you get a depth of knowledge. This is what's going on. It's not just about turning on news reports and getting sirens and saying, "Wow, look what Hashem is doing." We are not merely spectators here, but we are on the mekabel end, too. Something's happening with us just as in Mitzrayim. Every makah that was received by the Mitzrim in boosted the spiritual capacity of Klal Yisrael to receive the Torah. It's not just about It's removing the klipos, the husks that have been holding back the spiritual development of mankind, but in particular Klal Yisrael and its deep connection to Torah. And I mentioned to you last week that one of the purposes of Mishkan, of course, was to mekabel chet ha'egel. Chet ha'egel is zu k'neged zu of the menorah. They both emerged spontaneously out of fire. One represents the natural order. The ego is the zodiac sign of the para, which is the one that follows Aries. Aries was the Mazel of Mizraim, which we shafted. And that is the carbon Pesach. We destroy the power of Mizraim, which is the the delusion that forces of nature are in control of the world and destiny in an immutable sense, as opposed to the bonus Pesach. Hashem skipped over all of his Mizraim, all of his angels, and he will allow and he will allow because of who uh merely has assigned tasks to the to to nature because of his decisions about how the world should be designed and be available for our own personal behavior, but it's not not what it seems. And the entire purpose of Hodesh Nissan is the one time of the year, more than any other time of the year, where Hashem steps out from behind the curtain, so to speak, and reveals to us on an annual basis the truth that nature as the be-all and end-all is the ultimate check. Ultimate check. Now, in theological terms, there's many ramifications, but in what we spoke about when our sadly in our last 100 years we experienced the the horrors of the Holocaust, the idea of social Darwinism, which is the strongest survive and the strongest dominate the weakest, and we should just do away with the weakest is the law of the jungle. The Aryans, the maximum of Mizraim, which includes Iran, who took their name from Germany's Germans' concept of Aryan, they modeled themselves after Hitler's Third Reich. So, it shows that the spiritual heirs of Amalek of the previous generation literally just uh less than 100 years ago. That force will can can be imposed upon others and that the destruction of those who are standing in in their way what their will dictates is the the way of the world then a half a full the quality Israel the smallest in number not necessarily having the vast resources and power we will be empowered by Hashem and ultimately have greater power than any other nation that's the paradox but that's the way Hashem reveals himself to the world Nissan is motion nice which doesn't only mean miracle but it also means nice which means a sign a flag and identifier quality shows is associated with Hashem we are therefore obligated to be worthy of carrying that banner okay we have to know our story that's why the Haggadah is so imperative and we say Yaho Mirosh Chodesh the telling of the story of the scholars of the of the of the revelation of Hashem in this world begins this coming week with Rosh Chodesh Nissan there was a hobby mirror there was a thought that we should perform the perform the Haggadah service already on Rosh Chodesh Nissan why why would I think such a thing that wasn't the anniversary of the trial it doesn't matter because the month of Nissan is already a different type of reality of the world we go from the world of nature which operates 11 months out of the year into a different dynamic like I told you we've been we've been building towards this ever since to be shot it's a it's a 60 day progression to be shot is 15th of shot then the 15th of which is the the Shushan Purim now heading towards the Seder in which as of this coming Thursday we are going to be 2 weeks from the Seder That's the end of this, the last 15. That's the last quarter of this process that we've been building towards, which is the outbreak of open miracles in the world. That's what you'd see if the time was the selection of the Jewish people to fulfill God's original purpose, to save the world as it were, by revealing Hashem's name to the world. But also by being the holy nations. Let me delve delve into this a little bit, which is so so important. Here's a couple of incredible incredible questions that will help us understand how things change when you enter the portal of Nissan. I promise you, the war of Adar is not the war of Nissan. The war of Adar is the war of Saul Hamelach, is the war of Mordecai and Esther. It works, but it has other factors opposing its strengths and powers that limit it. Whether it's the Persian regime in the end, Anav Adonai Asher as we end up the Purim story. Still is about it. Mashiach ain't king. The wars of Nissan we end up being only of the of the Hashem. We cannot cast aside the shackles of slavery to to the elements of the world except during the miraculous month of Nissan. Be Nissan nigalu. Just like we were saved in Nissan, we were redeemed. We must therefore open our minds to the possibilities that this next period of time will be markedly different. We'll be seeing things in the from the perspective of Nissan, which is Hashem's revealing himself to the world. That's how Nissan always is at its potential, but sometimes, as we said, potential is revealed and sometimes it's concealed to whatever extent. But this year, since it's a year of revelations, we could theoretically experience things that we have not seen in our lifetime. Now, don't take for granted we have an ending of the ending here. In the last couple of years, the last the the the the defeat of our most mortal and vicious enemies, which is an ongoing thing, is there nothing else miraculous? Whether it was the beeper campaigns, whether it was the 12-day war against Iran, whether it's the decimation of God, whether it's the diminution of Hezbollah, whether it's the ridding of the world of ISIS, whether it's the you know, all of the even within the realm of the relationship between the West and Israel, which is exceedingly exceedingly hard and strained amidst anti-Semitism of such open violence, which is largely due to Islamic extremism, which people don't want to condemn. Such as this terrible attack that was this past week on nursery school and some temple in in in Detroit. You know, I I really made a book. Mhm. We're saying things that we don't see. We don't see. We see a mayor of New York who invites the Haman of the of the school protests that are against Israel, pro-Gaza. This fellow Mamdani took that fellow from Columbia University right in the heart of the Manhattan, New York City. This Jewish part of America, the most important and most powerful community in the world. Uh the mayor of New York City, for goodness sake, inviting and dining like Hophni and Phinehas and Haman with this fellow. I don't mention his name. I don't know if I even know his name, who spearheaded the violent protest, intimidations, and more importantly, defilement of the name Israel in the world. Cursed Israel. Curses Israel on a daily basis. Calls us from years ago we were called Zionist racist. Now that's not good anymore. Then we moved on to becoming more Yichus. We became uh apartheidniks. And then as of the Gaza war we were Zocheh to become genocidal maniacs. And this is now a Dover Posheth that the mayor of New York will invite will say saying the word genocide which of course is the vehicle of Amalek. That is what Amalek is. And taking to destroy the Am Israel. And to say that Am Israel is destroying us which is the Bina Hafucha which is the Lashon Hara of Bisha of Haman. And Haman knows how to take what he wants to do and pin it on the Jewish people. This brilliance to to and this has been going on for very very long time. In the Lebanon war in 1982 this already came up throughout the victims the victims the Palestinian victims of genocide. This has been brewing for a long time. Through the years of Durban where we went to the United Nations but now it has peaked in the notion of Jews are genocidal. We've been called Amalek to the core. And this incredible statement that the that the the the quote unquote Melech of New York could invite the chief Haman of these anti-Israel slanders to dine with him is no less than sitting down the cup of Achashverosh and Haman sitting to drink in your Shushan in the Bira of New York City is is Navocha. Is is at a loss. Not knowing what to do. And on the one hand you have all this support with America from America with America to destroy the the top leadership including the Ayatollah who was thought untouchable. Every fear that the world had you can't touch the Ayatollahs. You have to negotiate with them because they're going to set up a world war and that so far nothing. So far not nothing. We have plenty of missiles coming Israel's way and there are terrible terrible losses here in Shamash which was terrible terrible loss by the worst one in the war and we're really looking to collect money to directly help those families that were victims of the of the Iranian missile attack and and Iran is sending cluster bombs which each one of them each cluster bomb is a war crime but no one says that looking to the to create genocidal attacks on the Jewish people is anything wrong. Is there any Is there anything wrong? There's nothing wrong. It's not a war crime. I don't know how to explain it. They hold it's in it. Such as the Nahapa crew. So if at this time of complete opposites, quandaries, and yet open miracles, that we see the destruction of layers and layers and tears and tears of our worst and mortal enemies have taken so many lives, who created so much sorrow, each sorrow of our life, meet their untimely fate, we have to sit up and take notice and say this is Kate's hot blouse. This is like a wondrous end. So now what? Now what what can we anticipate to be the next thing? You know, people were saying that the new leader of of quote unquote supposed leader of Iran is called Moshtabi Moshtabi. And the Gamache of his name equals Ha Olam. Like this guy is what's standing in the way of even so Ha Olam of the ascent of Akosh Baruku's glory to Har Habayis. As if this is the this is the impediment. This is the resistance as it were to the development of Olam as the Makor of of Torah and mitzvahs and spirituality, the menorah of the world as opposed to the ego hazav of the world, which by the way I love New York, but it is a little bit ego hazavi these days. Yeah, I went into a supermarket and as I mentioned, you want a piece of cake, okay? You want a cookie or I want to buy my mother a muffin, God bless her, 98 years old. She's a star and may have some shallots and these are for the smintush box. Some of them is the glorious words. We all love you. She's a matriarch of our family. I want some muffins. I went to buy a muffin. Okay? And I walk into the store and the cake is over my head. It's this high stacked. V'yishal kemanesh em. How much could you eat? I don't know how many days it would take to eat the cake from the floor to the one on top of my head. And breads and cakes and meats and cooked and catered and they they the mouth was ha'ochal. is is reminiscent of of the shudah shloma b'shaita b'vasha'an should be a sign of mashiach, but there's a danger there because ta'avas achila if left unchecked and not l'shem shamayim, um can be a gateway to other ta'avas. In other words, you have to eat with discipline. And and not just because there's there's marvels that entice the eyes such marvels with so with such ease to acquire them without any effort. It's like mamash like a gan eden. You reach out and there's bread on the on on growing on the trees. And then there's the cars. Okay, so the cars also changed. I noticed in in this era. They got much bigger. Like it used to be that you drove a car. Then you have a family, you drive a van, okay? Now, if you go to the Five Towns with a muscle, the cars are so big, they look like fearsome tanks. And I'm not joking, with grills that look like teeth. And driving them is a little mamala, bubba, Yiddish mama, who's the the yay high, and and she's sitting on top of this massive tank, driving around through the narrow parking lots. What happened? Everything has been supersized, have been maxed out. So, there is a very, very real, how shall I say, um pull towards opulence and and wealth and luxury, which is signs of Messiah to be sure. But then again, it's also presents a danger. Going back there to Israel, it's almost as if you enter a more, how shall I say, toned-down, or not austere, but I should say more simplified, rarefied air. It's just not comparable. You know, it's just not comparable. And And and that's the challenge that we face. The challenge that we face is, as Reb Nachman said, to tear away from the world of gashmius, which is exceedingly pronounced right now, baruch Hashem, that that will will be a great test, to leave such things behind. And to think that you can come to Eretz Yisrael and recreate life and sustain and grow and thrive and work and It requires a very, very strongly developed level of emunah and maturity and discipline. And even with that, nothing may quite go the way it's planned, because this is the is also the land of miracles. So the end of the gateway Nissan, we're also entering in Eretz Yisrael in a physical sense, the gateway to Nissan. This is a land of miracles where nothing can be explained without um factoring in the divine Hashgacha in such ways that are mind-boggling. Okay, so that's all by way of introduction. Now let's get into some some questions that will open up a perspective for us on what's going on and what we might anticipate in this month this incredible month of Nissan that we're entering. Okay. Number one. We learned and we've learned last couple weeks certain unusual things about the parshiot. Parshas Hachodesh, this past week, we read about the future temple, Bais Hashlishi, the thing which ultimately is our destiny. And Chazal instituted that on Parshas Hachodesh we should read about the future Bais Hamikdash. And of the one of the central figures whose name is the Nasi, otherwise known as Mashiach, the real Mashiach, who will rebuild the Bais Hamikdash and then preside as Nasi of the Jewish people in the third temple in our this past week's Haftorah, brings unique korbanos on Shabbos and on Rosh Chodesh. Okay? The problem is is that they are individual korbanos. Now we know that the Halacha is that only korbanos tzibur, communal sacrifices, are offered in the Bais Hamikdash, Mishkan, or so on, uh and Bais Hashlishi on Shabbos. You cannot bring an individual korban on Shabbos. If one person sinned a bacha accidentally and they want to bring a korban chatas, or they made a a vow to Hashem like a nazir, or they had a miracle korban todah, and they want to bring Sorry, we do not allow individual carbonos on Shabbos. And yet, here we find in the future base hamikdash, the nasi, the future king, is bringing his own carbonos. Every Shabbos and Yom Tov, every Shabbos and Rosh Chodesh. Why? How could that be allowed? Similarly, we find the most important question. We speak about the Yom HaShmini, this this Rosh Chodesh Nissan that we're entering as the day that the Mishkan was dedicated, the day that had the 10 crowns of of creation. And And we start a series of carbonos, including all 12 tribes, and that's our custom and it's a minhag of Yisrael to recite each day's sacrifice, what the prince of each tribe brought, beginning with the prince of the tribe of Yehudah on the first day on Rosh Chodesh. Okay. And the all 12 sacrifices are the same, but one is problematic, and that's the seventh day, which is which was Shabbos. We understand that Rosh Chodesh Nissan, the day that the Mishkan went up, was a Sunday. So, the first carbonos of Yehudah were on Sunday. When you get to day seven, which is Shabbos, it was the nasi of part of Shevet Yosef, of Ephraim, Elishama ben Amihud. And his carbon was brought on Shabbos. His His as an individual nasi, representing his tribe, was brought on Shabbos. How? It's his carbon. It's very parallel to what will happen in the future when the nasi, also called nasi, will bring carbonos of individual of sorts on Shabbos and Rosh Chodesh. And Shabbos Rosh Chodesh it will come out like that. How could Shabbos be violated? And in general, how can Shabbos be violated? Even for carbonos Now, but even if you want to stay within the realm of the individual, we do have instances where Shabbos is overridden. For example, as we all know, if a bris falls on Shabbos, you perform the bris. Right? We have an asay doche lo asay. The lo asay is not is not to violate certain malachos of Shabbos. Which are what is bound up with the Mishkan. Mishkan and Shabbos are almost completely intertwined. The laws of Shabbos are based on the construction of the Mishkan. Right? And without the construction of Mishkan, we wouldn't know anything about the laws of Shabbos. And yet, Shabbos is overridden in the Mishkan by carbon of tzibbur, by this carbon of the individual nasi. Right? And in future, by the carbon of the Mashiach. Why? In addition, carbon Pesach. Every single Jew must eat a kazayis of the carbon Pesach. It's not a communal sacrifice. It's a personal obligation to eat kochen. It's very similar to a shlamim, but carbon Pesach and shlamim are almost identical. You got to eat it. It's yours. You're not the kohen. The kohen is not going to You're not going to be having some sort of kapara because the kohen ate your sacrifice. You have to eat it. And if it comes out if Erev Pesach comes out on Shabbos, you have to slaughter the carbon Pesach on Shabbos. In fact, ironically, today's daf yomi asks the following question. If Shabbos is Erev Pesach, which is not the case this year, and we want we have to remove the innards of the carbon Pesach in order to proceed with the carbon. In order to do that, you have to cut off the skin, the outer skin, which itself is a malacha on Shabbos. And they say, "How much do you need to cut? Do you need to cut enough to get access to remove the innards, which is halfway, just to the belly area, or can you remove the entire skin, which you're going to have to do anyway when you want to cook it. So, it is a machloches that's referred to in today's Gemara on Menachos. Um and uh mem daled where we are learning about the these laws. Machloches, some say no, just skin it down to where you can do what the carbon requires the tzorach gavoah. But don't complete it. And others say no, this is a bizayon hakochim. You can't leave a carbon like that. That's an embarrassment. That's a disgrace. What kind of avodas Hashem is that? What type of carbon are you doing? It has to be dignified, honorable. It's an honor to Hashem. You can't leave it half with half of the skin on and half of the skin off. It's bizayon hakochim. And then there's there's debates about how far we go. Second issue, which is also related, is the carbon ha'omer. We know it's used eight mun. But the day the mun ended, they had to eat the new wheat. And on that day the carbon the the the carbon omer was brought on the second day of Pesach. We transition from mun to omer. How much was the mun? The mun itself was an omer l'gogoles. You see the transition. It it's the concretization of the mun becomes the the omer of the new wheat or new barley as it were. And it's brought on you cut it on Shabbos. Question is how much do you cut on Shabbos? Do you three people cut it? Because we need three se'im. Do you cut a five Today is Yom Kippur. Do you cut five uh portions of barley to grind into the fine flour into the minchas omer? Because that's a little bit easier, so you're minimizing the chillul Shabbos. Or do you allow one person to do it? This is the debate. So again, the Shabbos versus what we call tzorach gavoah. There's a Torah Kavala which literally means the higher needs. There's a higher need. Sometimes there's a higher need that even overruns Shabbos. Bris Milah, higher need. Carbon Pesach, higher need. Torah Kavala, I will coin it, is a phrase that the Gemara uses and I'll use that terminology. Torah Kavala, there's some high level need. The Kodesh Baruch Hu up there in Shamayim says there's something important and missing that will all I will relax the laws of Shabbos so that you can fulfill it. You must eat your Carbon Pesach even if it means shafting it on Shabbos. You must bring the Carbon Olah even if it means cutting it on Shabbos. What do you mean? That the Mishkan is all based on these Halachos. It's the Shabbos and the Mishkan is one thing and the Beis Hamikdash is one thing. How could you override? It's tied to the Sukkah and the Sukkah rate. You would think they have to be in complete harmony. In addition, on a on a rabbinic level, ain shvus d'Mishkan. Uh if you look at the end of the Gemara Eruvin and the Mishnah in Eruvin, the Gemara Eruvin, you'll see that there's many things that in the G'vilim, in our own homes, we can't do. Whether it's placing bandages, uh repairing instruments, and so on and so forth. But in the Mikdash, they allow we were allowed to do it. Some say it's Korbanos because the Kohanim would would not make mistakes. These are many of these laws are to prevent us from doing something more serious. But and and truly binding Shabbos on a Torah level, but we relax the laws of Shabbos d'Rabbanan as well. It's It needs an explanation. It needs an explanation. Why? And then the then there's another another curiosity. If you had last week's Parsha itself, you noticed that there's something called the seven days of Miluim. There were seven days that led up to this great eighth day which was Rosh Chodesh Nisan. The eighth day when the Nesi'im, the 12 Nesi'im begin their journey, was preceded by seven days in which Aaron and Moshe are the centerpiece. And mostly Moshe. Moshe was the active Kohain Gadol for the first seven days known as the days of Miluim, a filling in, of preparing Aaron to accept his role and to prepare the Mishkan to accept its role. And curiously, Moshe Rabbeinu assembled and disassembled the Mishkan each and every day. He brought the korbanos on the outer altar. And paschal sun the uh whatever avodah was was necessary done like the ketores or uh lokus emnayus which is generally designated for the Kohain for a Kohain but particularly Kohain Gadol. And uh especially uh on on important occasions or whenever he wishes to. So, he did it. Now, the altar was outside of that structure that held Kodesh Kadashim, the menorah, the shulchan, the table of the showbreads, and the mizbeach hazahav ketores which was covered covered structure. But as they put the Mishkan together, it says that they placed the outer altar facing directly on to where the the Aaron Kohain Gadol is, but no walls. The walls were not placed on till the end, till after the altar, the mizbeach was placed there with the cure, meaning it was a functioning altar. And there is a huge debate in the Rishonim, Rashi versus Ramban, whether Moshe Rabbeinu actually needed the outer courtyard walls in order to offer korbanos the first seven days. The simple pshat is that they did not. He could be It doesn't make sense. Moshe Rabbeinu did korbanos in a Mishkan and dedicated the Mishkan before putting on the outside walls? Maybe he didn't even need the outside walls. Maybe they were put up, but maybe they were put up after the korbanos. It's a big curiosity. It's like, what happened here? Yet, when Aaron will offer the korbanos on Rosh Chodesh Nisan, he cannot do it except if the outer courtyard is in place. There is a reference to this in the teaching of the of the um the Lubavitcher Rebbe who describes and explains the machlokes between Rashi and Rambam on this point. Did Moshe do carbonos without a wall around him? And what does that mean? Why would you do such a thing? We don't even define the Beis Hamikdash except through its claim, through its walls. So, we'll see. And the Rambam says it's like Har Sinai. Har Sinai was blocked off and no one could go but Moshe Rabbeinu. And that might be an approach to understand that it it had a status of Har Sinai top. And then later it descends to the next level down, which is the Aron Hakodesh. But let me see if I can offer a different approach. So, what I'd like to say is as follows. And this really defines the difference between the month of Nissan and the week before the end of of Adar that we're in, the Sheva Yemei Miluim that we're still uh in the midst of. Okay. We know that the carbonos of the Nesi'im were not stam. They were identical and they had a specific meaning. Okay? And I'm going to share that with you. And the Medrash goes on to say that even though they were identical and even though they had a general meaning that was uniform, they each had their own unique aspect. Which again has been demonstrated by the fact that one of them would offer carbonos on Shabbos more than any other of them. Okay, let's first take a look at the carbonos of the Nesi'im and what it means. So, even though on a calendar it happened on the 13th of Nissan in in a partial sense, we don't even see it in the in the book of Shmos, but we have to wait until Parshas Behaaloscha in Bamidbar to see it, okay? Mhm. So, here. After the selection of of of the of the Levi'im, which is the tribe of Aaron, who is separated out for a special use, the rest of the 12 tribes uh are organized, and this is in Bamidbar Gimel, and then and they have assigned their leaders, uh which are named by name, and then we then we are told that the Jewish people will assemble, and they'll be able to go to to uh hearts to uh to Eretz Yisrael marching in formation, okay? But, here's what it says. The the person who came up with this model was the Nasi the second day the uh the Shevet Yissachar. Okay? And his idea was that the these 12 these 12 days, the first days of Nissan, are not just about the Jewish people, but it traces all the way back, its intention is back to the creation of the world. What does that mean? It's the fixing of the world. We reach the point where Klal Yisrael has achieved to a certain measure the perfection of the world. I'd like to suggest, just to frame this you know more easily, the seven days of Miluim represent the seven days of creation. Follow me? It has a different purpose, and it's one of the main main purposes of Shabbos Kodesh is Zachor L'Maseh Bereishis, okay? Hold on to that. What happens afterwards, from the eighth day on, although they speak about the roots of their of a class of mission from the days of Adam Harrison symbolized in their carbon as we shall see they go further to the second aspect of Shabbos which is the condition of um Israel and the presence of the Sheena in the world. Two diverse elements of Shabbos are reflected in the Mishnah. The first seven days where Mosha put the world back together day at a time was an actual recreation of the creation of the world. Period. End of story. The world was being renewed from the times of the marble and Noah and the world needed a complete and a complete renewal. It didn't happen except through Avram and Yitzchak who are centerpieces but not alone of the carbon of the museum including Adam Harrison, Noah, Shem and then the others. Mosha and so on. Okay, so let's see what happened here. What was the carbon? Number one, Yissachar ben Zevulun. He was the shabbat of Yissachar. Yissachar is the name of the Torah. He was the Yissachar of Yissachar's ruling partnership. You know, they had been eating. He had a deep Torah insight. Through the Torah the world can be reborn and you too. You as an individual person the Torah can remake you, can redevelop you, can reinvent you as it were. Here's what he brought. Um Karas kesef echad. One large silver tray. Okay. The gematria is 930. The gematria of Koresh Kesef Echad, Koresh Kesef is the gematria is 930. Similar to the years of the life of Adam Harishon. Why is Adam Harishon come over here? The first carbon is the carbon is is uh Adam Harishon is the reference. Second, Shloshim U'Me'ah Mishkala. 130, which is the years of Adam's life, if you recall, after the fall in Garden of Eden, he waited 130 years to remarry his wife and produce the seed, the son Seth, who would continue the world that Cain and Abel uh would not be have the zechut to continue because they would be destroyed. But the hope of the world was through this third son named Seth, who was born in the 130th year. So, the 130 uh Mishkal, silver tray, gematria of the years of Adam represents the important transition that Adam Harishon uh that Adam Harishon will yes, pass humanity's mission forward in the person of Seth, his third son. Mizrach Echad Kesef, the gematria there, this is all from Moshe Darshan that that um Rashi's quoting. The gematria of this is Hamesh Me'ot Ve'Esrim, 520. That is the equal to the word Noah. She Ham Me'ot Toldot Ben Hamesh Me'ot Shanah. Noah was 500 when he had his first children, right? And 20 is the year that the marble was finalized by Hashem. Okay, code them to those before he brought forth children to the world. Okay. The years of man are 120. Okay, and Rashi goes into explain this. That Adam and Noah are symbolized in these first in these first gifts. Of the silver bowl. The silver bowl means the creation of man. Of course man's life is generally 70 years. Now I've told you so far we haven't spoken a word about a word about Torah. A word about anything but the origin of mankind. That's it. And then we continue. One golden scooper, right? With of 10 10 gold measures filled with incense. This is this was the Torah was given from the hand of Hashem to the hands of Moshe, right? And that's the theme of the second part of the first part of speak about separation. And then we focus on time. Right? For we say this that's the Torah and then the time we move forward from to which we say um There's a progression in we start with the story of creation. Adam, Noah. But then we realize that their world will not stand. If there's not going to be Torah, there's no who could remain bars, little something. There's not going to be any creation unless we move forward to that to that golden calf of the Torah that Hashem gave us as our connected as our gibros. That's the That's the giving of the Torah of Sinai. That's not it. Malachim Torah is filled with ketoret, which is gematria taryag mitzvot. So, the symbol here is that mankind can progress up until Noah, but no further unless we have Matan Torah to the Jewish people who then will fulfill and step into the shoes of man of God's hope for mankind and a redeemer of mankind as it was always originally planned for Adam Harishon himself, which is why Adam stands for Adam David Mashiach because Mashiach is not something unique to the Jewish people. It's unique to Adam Harishon, to all mankind. Now, we go into the Jewish part. I I human the Jew the Jewish family part. Par Echod, the the original par, the the bull is Avram cuz he took Ben Bakar. He took a par, actually three of them, to give to the Malachim. That's where he hears about the birth of Yitzchak, the next stage of human development. Ayil Echod, that's Yitzchak. Vayikach es ha'ayil. Keves Echod, one sheep. That's Yaakov. Why? Cuz ha'kvasim of Yaakov, he had to fight with Lavan to separate out the souls of the Jewish people, which is what the kvasim represented, which would mature the immature souls that would soon concretize into the Bnei Yisrael itself. And by the way, those are the original souls of both Dor HaMabul, okay, and Dor HaFlagah, which then Yaakov Avinu helps redeem and brings them back up towards humanity by making him part making them part of the tribes of Israel. That's our purpose to tend those sheep. Moshe Rabbeinu continues that. You know, with the help of Yisrael set here Yizim. That's the negative Yosef. To to to try This is about the tribes that they should repent from the Kriyas Yosef. Lezeva Khashem bakash nayim kineged Moshe va'Aharon shenasnu shalom bein Yisrael u'vein shmaim. All of this is Medrash Rabbah. All of this is also brought here by by Rashi. Eilim Khamishah at two Eilim at two Dim Kvasim. Those three things Kohein, Levi, Yisrael, Torah, Nevi'im, Kesuvim. Uh Moshe etc. So, all of this Moshe Darshan saying, "When the When the Nevi'im brought these korbanos, they weren't They were telling a story. They're telling the the triumphant renewal of mankind through this agency of the Jewish people. The first stage was done by Moshe who helped bridge the Torah of the Avos to a formed Klal Yisrael. And they were the ones who redeemed Klal Yisrael. But Moshe had a partner, and that was Yosef HaTzaddik. In fact, there are two Gormin that got us out of Egypt. Moshe, as directed by Hashem, with Yetzias Mitzrayim and Kriyas Yam Suf and all the Makos and so on. But Yosef who had played a role, too, cuz his bones are what split the Yam Suf actually to get the Jews out. Now we explain the mysteries that we spoke about. Why is the Nasi from Yosef able to give korbanos on Shabbos even though he's an individual? It says because Yosef kept Shabbos in Mitzrayim. What does that mean Yosef kept Shabbos in Mitzrayim? He told He arranged with power that Jews shouldn't work. He was the champion of Shabbos. He was Mr. Shabbos. So, if he's Mr. Shabbos, why should his progeny defile Shabbos, so to speak, by bringing a carbon? It doesn't make sense. It's just the opposite. Since Yosef was all about Shabbos, his progeny should not be the ones of any of the tribes to violate Shabbos. You would think he's Mr. Shabbos. No, not exactly. He is Mr. Shabbos, but Shabbos in the context of Yitziyas Mitzrayim. Yosef is the figure that gets us out of Egypt. He's the one that sustains us in the galus. That's Mashiach ben Yosef. He's the one who takes us out of Mitzrayim. The atzmus Yosef literally leave Mitzrayim following the pattern established by Yaakov Avinu of getting his bones out of Mitzrayim to Eretz Yisrael. He is the miracle of the Jewish people reassembling and coming out of the deepest galus of which Mitzrayim is the symbol of and Paras is part of and Persia is part of and Rome is part of, those two great empires that are clashing right now, and we're just part of it, sitting by, but not exactly. Yosef gets us out of Mitzrayim. Mitzrayim speaks to that next level, which is as follows. Yes, Shabbos is about the creation of the world and establishing Hashem as the Melech HaOlam. But then there's something else that happens. The fact that the Jewish people do this tovah for Hashem to help set mankind back on course, there's now a Shechinah connection, a marriage between Hashem and Klal Yisrael which is consummated at Har Sinai. We also are the servants of Hashem, but we're also his close partner and zivug. Klal Yisrael is the zivug, so to speak, of Hashem, and also the zivug of Shabbos Kodesh. So, in other words, sometimes the Shabbos Bereishis is superseded by Torah Kabbalah, something even greater, and that's the Shechinah's connection to Jewish people and to even individual Jews. That's why you're allowed to save a Jewish life on Shabbos. Pikuach nefesh is doche Shabbos. Why? Because the Shechinah can reside within the soul of every Jew. And in the place of the Shechinah, right? The Shechinah reaching the world down here, right? That is a root connection that explains the purpose of Shabbos, but is not the end of the story. There is still carbon Pesach. There's still the Omer. There's still matan Torah. Just like the carbonos of the nasiim began with Adam Harishon, but it doesn't end there. That's one aspect of Shabbos. That's one aspect of the Mishkan, but there's a dual factor here that's not a contradiction. Somehow not a contradiction. And it's not a contradiction that although Shabbos and Mishkan are so intertwined, the byproduct of this and the higher element of this is the unique kesher between the Jewish people and Hashem that has been forged. And therefore, it overrides creation and speaks to Mi Ka'amcha Yisrael Echad Ba'aretz. A world beyond seven, a world of shmini, which is ba'yom hashmini, which is the Rosh Chodesh of Nisan. That's perhaps why the the Mashiach will bring carbonos in the end days. Cuz Mashiach is that person who is so much about the Shechinah's connection to the Jew to the Jewish people that he so to speak kiilu overrides the issue of individual carbonos on Shabbos. And perhaps that's why uh Moshe himself did uh did do that even as he often apparently brought carbonos on the very first Shabbos. And also he didn't need any mechitzos because he was forging the bridge between Adam Harishon and Hashem and then Klal Yisrael. He's the transition between him and the Jewish people. Moshe represents Hashem. Aaron represents the Jewish people. Therefore, Moshe didn't require any mechitza because the mechitza's come when there's a yichud room, when there's Klal Yisrael fully fixed, fully repentant. Aaron HaKohen is bringing the korban to atone for the sins of Israel. Constantly, every bit of his clothing atones for the sins of the Jewish people, whichever way, jealousy, greed, the lowest fractures of the moon. He needs a mechitza because that's already a marriage. In a marriage, you need a house. Moshe Rabbeinu didn't need a house to bring korbanos to Hashem. He was out there in the field, like a recreation of Adam himself in an open world, bringing korbanos. What what's what's the yotzei min mikol zeh? We have to explain the mystery of the seven days of miluim. Cuz that's the pathway of sheishes yemei bereishis reincarnated, as it were. We've explained that Yom HaShmini, which is Rosh Chodesh Nisan, is Chodesh zeh lachem Rosh Chodesh lachem for you Jewish people. Right? Where it says in the tefillin of Hakadosh Baruch Hu, mi kampei sogeif avarech, that's what we say on Shabbos Kodesh. That's the Shechinah being in the bosom. We lie in the bosom of Hakadosh Baruch Hu. That's what Shmini Atzeres is. That's what Simchas Torah is. And that's what the Yom HaShmini represented. This duality is not at all at all. Everything works so beautifully and so clearly. That's why Yosef's progeny, he was Mr. Shabbos because he kept alive the possibility of the Shechinah. Right? Of the purpose of mankind. Pharaoh represented the corruption of Adam HaRishon to the nth degree. Yosef said, "There's still a spark of hope. I'll keep Shabbos in Mitzrayim." But for what purpose? Not just because of sheishes yemei bereishis for fixing Adam, but for bringing Klal Yisrael Adam to. We hope and pray that in this miraculous year and in this incredible month in which we go beyond fixing the world but to the actual close connection between Hashem and Israel even starting with Arab when we say special prayers on Wednesday please include those. And um that some things may happen that will demonstrate this unique bond between Hashem and the Jewish people that would be relevant to Jerusalem our place of the between Hashem and Israel and and building something is going on. That that's the ultimate direction. There are many many many walls and incredible obstacles. But they're breaking down. The leader of Iran today if he is indeed alive is a broken man. Much like power was broken by the So that means that think about it is it's a symbol of the against Israel. They've been hit they've been weak. They're overcomable. It's going to take maybe a moment 10 plagues plus plus plus plus plus. I think he's gotten a bunch of plagues already and they've gotten plenty. What what will bring us to see us moment of this war we shall see. Let's hope and pray that in this Pesach we remember. I'll just conclude by saying is coming up but also a Pesach. We have to do our little koshering on the inside it's not about the shelves and going overboard OCD and making yourself miserable but it's also about the cleansing of narrow Let's let's hope that we can go through a real spiritual upgrade learning learning simple overcoming depression and sadness and anger and pettiness and open our eyes and see as the generation of did the great one and thank for every small step on this pathway to the and hopefully that's what continue to offer our songs and praises on this and next and thereafter with our children here in securely safely with all of our brothers in the world of peace in the world of have a good holy day >> [music] [music and singing] [singing] [music] [singing] [music]