Rabbi Yitzchak Breitowitz: Highly Spiritual and Mystical Personalities with Antinomian Tendencies

my baby [Music] all right thank you okay everybody Shalom I hope you're well and first I want to read off our dedications we have the following special dedication by Rina and Mark questel for the entire month of Adair in appreciation of vibrato sanitary he shares as they sucrose foreign the little that is left still be filled with simphra for all of Amy Israel and of course I would just added to carry over to Nissan as well the month of Gola registration to participate in the Ivana pesos is approaching one can register by email to pesach.com and a link can be found for the kempra de piska drive 100 of the funds are distributed directly to those in need and there's a great obligation indeed to help support Anem particularly for the holiday of pesach I also want to add as well that we should still have our filos for Dr Eileen citrin Leia boss Basha henna again I mentioned last week this is a woman that I know very very well for many many years a wonderful person and College Park who should give her a refuge Layman we're thinking of her son Mark as well that he should be he should be well or Moshe as he now goes should be well so now today I'm going to take a little break off your csmithryan because we do have a new homage that we're starting and we are starting a safer vayikra uh and purchase vayikra and for many many people this is the most daunting of all of the hamisha Torah because it is the most technical it is filled with the most detail it's the most difficult to just grasp what is going on for those who enjoy you know intricate gamoras this is actually the favorite commercial people it kind of reminds me a little bit there's a very cute acute passage and this is probably the first time and maybe the last time I'll ever use this as a makor in Charlotte bronte's Jane Eyre so Jane Eyre is a very precocious little girl and she knows her Bible very well but she says I enjoy Genesis and some of the stories of Exodus but by the time we get to Leviticus it does not grab my interest and yet uh what Jane Eyre said is something that I think many of us might feel but in reality gazal tell us that in the time of gazao when they would begin to teach children at the age of five the Hamish they would begin with was not gracious they would begin with was vayikra because they said little children are pure they have not yet sinned and those who are pure should occupy themselves with those parts of the Torah that deal with sanctity and Purity carbonus now it's interesting that in the late 19th century was the person who actually popularized the relearning of the order of the gemara is dealing with sacrifices for many hundreds of years that whole section of Shas was largely in neglect brought it back that although it's not the mainstream bread and butter in a typical Yeshiva curriculum but learning calcium is like the most advanced type of learning you do it in brisk like if you go to the highest most advanced yeshivas they spend time on kutching and this is because of the who not only popularized it but at his own expense and he didn't have a lot of money he reprinted old swarov mankuchen and he himself wrote his own compositions on touching so someone asked why do you spend so much time on the laws of kutchem corbanos after all it's not no Gale to myself it's not practical as if didn't care about practical he did the mission of Brewery did so many works on practical Allah but so many people like to complain they said why are you wasting your time on things that are not practical gave two interesting answers answer number one is if you truly believe in the coming of mashiach you don't just say it as a Pious statement you really really believe that my share can come tomorrow and there'll be able to make this tomorrow then why do you say it's not relevant in Miser it certainly is okay right now today Tuesday there is no base on mikdish maybe Wednesday there is I better know that I love us says anyone who does not learn kutchen because they say it's not relevant to practice is truly not believing in the coming of the mashiach and the building of the base of mikdash that's Point number one but then he made another point he said you know and I think we talked about this uh even a few weeks ago just to go over it very quickly we know that the 613 Mitzvahs of the Torah correlate the bones and the sinews of the human body the 248 positive Commandments thou shall do correspond to the 248 bones the 365 negative Commandments correlate to 300 365 sinews or ligaments and the like and every time you do a positive commandment it gives spiritual vibrancy to a particular bone actually it means the spiritual counterpart of that bone and every time you violate a negative commandment you're impairing the spiritual essence of a particular ligament although we don't really know how to match the Mitzvahs to particular posts says when you have mitzvos that you're not able to fulfill then by definition you're impaired by definition something is happening to you but if you learn about the Mitzvah even though you can't do it you get the light of the Mitzvah and that's why it's important to learn those parts of the Torah that are not only relevant to my practical life but badafka those things that are not directly relevant to my prescope practical life because that is the the only way my nashama gets fed the light of that particular mitsu I mean I'll give you one example to show you that it has to be that way you know one of the 248 Mitzvahs in the Torah is that if a man wants to divorce his wife he has to give a get now if the 248 Mitzvahs corresponds to the bones of the body that means there must be some bone in your body that gets its nourishment only from gets so what's a guy supposed to do guy comes home says to his wife you know honey it's been great being with you but you know I'm missing the get bone I'm missing the light of death so I have to divorce you I don't have a choice otherwise I'm going to be in a state of hisarin now any man that would make that statement would be committed simply enough for Insanity that's absolutely absurd statement well it's considered to be proper that's true but on the other hand number one if he's a coin he wouldn't be able to and number two it's it's not in the 248 so I don't think there's a bone remarriage bone so to speak so the answer must be that Hashem Hashem gave us a track date called getting about gets so yeah so the way I fulfill my get bone so to speak is by learning the laws of gets right the and in fact in yeshiva's kitten is one of the most commonly studied people spend a lot of time studying getting um even more than conditioning condition is the marriage and getting his lead divorcements okay so these are the reasons why in advocated the learning of kachim it's an affirmation in the coming of mashiach and number two when we don't have a Mitzvah that we can do we need the nashama to be fed by the light that is generated from the learning of that menstrual okay but before we get into some comments on corbanos I just want to comment on the very first words of the Hamish of viikra fayikra El Moshe God calls to Moshe for Hashem a love and Hashem speaks to him May oh hell moate from the tent of meeting which means the Mishka now the retaining already have a problem what is the meaning of ayyakra throughout the Torah when God speaks to Moshe it always says almost the same thing God speaks to Moshe why does it use here before it says but it prefacesha and this doesn't appear anywhere else so how do we understand this so there is Rashi and ramban how to understand the significance of vayikra according to Rashi although vayikra only appears this one time every single time when God spoke to Moshe he wouldn't just begin talking to Moshe he would call him by name and Moshe would acknowledge it meaning he called out Moshe Moshe Moshe and Moshe would said here I am and then Hashem started talking and even though vayikra only appears here Rashi says the Torah said it once to teach me that every single time this is the way Hashem spoke to Moshe that generally speaking when you start to talk to somebody I mean let's say somebody's walking and you're in back of them uh the first thing you should do is call their name you shouldn't just say hey what did you do about the cleaning you know the person is surprised the person is not not clear you're talking to them it says hey mosha I want to tell you something and then Moshe acknowledges and then Hashem begins to talk otherwise Moshe would almost be frightened in the middle Hashem starts talking so according to Rashi the significance of vayikra al-mosha is before Hashem began to speak to Moshe he first called him by name so remember these words kriyas Shem ban has a very different analysis of the whole thing and the ramban says in order to understand the beginning of ayikra you have to read the end of shmos the end of shmos last week's Parsha the second of the two partios last week talked about that Michigan was completed and when the Michigan was completed it was enveloped by a cloud that represented The Cloud of Glory surrounding the shechina and inside the Michigan was a glowing fire that again is the fire of God and the possuk says Moshe Lavo Moshe could not go in meaning he was not permitted to go in because the glory of God was there so the ramban says that's exactly what fayikra is saying Hashem then calls to Moshe Moshe I give you rishus to enter the Michigan and the ramban points out this is an exact parallel to harsinai itself go back to parsha's Israel matantara Mount Sinai was covered with a Cloud of Glory and God Called to Moshe to enter the cloud the ramban says the mishkan was a replication of harsinai in other words it's very medellia because it says at the end of shmos Moshe could not enter is giving Moshe permission to enter the place of the because that's how Moshe spoke to God Moshe spoke to God by entering the Michigan and indeed Moshe went into the extortion and God would speak to him from between the cherubs but Moshe needed permission to go in and the permission is and then the ramban says unlike Rashi who says every single time Hashem spoke to Moshe he called his name this is the one time emotion only needed once once he was given permission he was authorized to come in any time he wanted in fact Moshe could initiate that this is very unusual most of them they only receive messages from God they can't go to God and say I want to talk to you now they have to wait for Hashem Moshe could go to the holy of holies and Moshe could say to God I have a question could you answer could you discuss it with me Moshe could actually initiate those conversations so to encapsulate the two opinions according to Rashi vayikra or Moshe occurred every single time God spoke to Moshe and the function was creat Shem according to the ramban this was a one-time occurrence giving Moshe permission to enter the monkey and once he was given permission that permission uh was covering him for the rest of his life so the other times it only says because Moshe was already given permission to enter that area this is seemingly a technical how do you understand vayikra but this is often the case if we think about it a little bit more you see that there are deep spiritual ideas behind even the most technical discussions let me start with ramban first now you'll normally start with Rashi but I'm going to start with ramban then move back to Rashi we've said many times and this Farm say many many times that the notion of mishkan Tabernacle corresponds to the idea that we have to make ourselves a tabernacle for Hashem we ourselves are the mishkan we have to make a place for God in our hearts and in our soul the Mishka is a symbol of the shrina that has to be within us that's why indeed at the very beginning of the construction of the mishkan the public says make for me a miktash a holy place so I will dwell in them in them not in it in them so everything to do with the Malachi tamishkan connected on some level with making our heart and soul a dwelling place for God so the ramban is saying Moshe needed permission to enter into that relationship with God meaning you couldn't just do it on his own the lesson here is if you want a relationship with God you have to do it on God's terms not on your terms you need his permission what does this mean you know God's terms are of course the Torah the mitzvos often you'll find people in society who seem to be deeply spiritual people they want your relationship with God but they don't feel I'm talking about Jews now but they don't feel that hawaka is a mechanism for that relationship they'll say things like just just examples that you know just I can't believe that the infinite God cares if I rip toilet paper on Shabbos where if I turn on an electric light or that I gotta say creation by you know nine o'clock or eight o'clock in the morning in other words it's often the case that the mystical spiritual temperament might actually find itself impatient with minutiae to use a highfalutin word this is what is called an antinomian tendency in mystical personalities antinomian just means I don't want rules I don't want laws I want to enjoy the fullness of my relationship with God without boundary without restriction without limitation without rules that's understandable and that's natural but what the ramban is teaching us is you want to enter into a relationship with God you need God's permission which is another way of saying God tells you when and where and how so what you walk away with from this idea is that there is no such thing as genuine Jewish spirituality that's not connected to the observances of the Torah you can't have a spirituality that is uncoupled in fact what what seems like spirituality might actually turn into narcissism self-worship I do it because it makes me feel good is that serving God or is it serving me so that's kind of the ramban's message how authentic spirituality has to be grounded in the details of Allah now if this sounds very obvious well number one I'm not sure if it is very obvious but the point is but sometimes the reason ideas become obvious is precisely because earlier sources thoroughly discussed it but this was a major major issue in the beginning of the Hasidic movement o founded this spiritual movement that became known as in the 18th century and in the early years lifetime casinos was a very small movement the real the real creator of Casitas was the Baal shemtov's successor rev Dove bear the market of Mesa rich I mean the same way that the inventor of Christianity as a religion is not Jesus but Paul Abdullah the real inventor of Casitas is not the Belgium Tov but it's the magular measure who made it into a huge huge movement and why hasidis was invented so to speak why was it created is a complicated question I mean I don't mean to suggest there's a single aspect to it but part of it was connected to the idea that there was a sense that too much of religious jewelry were preoccupied with externalities doing things right but they didn't bring their heart they didn't bring their emotion they didn't bring their passion they didn't develop a love of Hashem as well as reverence Russia so to speak they didn't see the forest because they were so preoccupied with not only the trees but the branches of the trees so hasidis wanted to infuse a sense of panemius internality love of Hashem fear of Hashem fear meaning reverence of Hashem and the light so that's certainly one it's not again it's a much more complicated issue but one of the goals of hasidus was to talk about sashem a relationship with God as being something real something tangible in fact I remember I was once talking about having a relationship with God and so somebody told me afterwards they felt very uncomfortable with those words they sounded too Christian Jews don't talk about I was told Jews do not talk about a relationship with God they talk about a relationship with Torah mitzvah I'm truth to that there is because God is beyond us but in a way it's a shame it is a shame because when you look at the mitzvos as an end in and of itself rather than a stepping stone to build a relationship you're kind of missing the whole point in fact the Zohar says very beautifully that love of God and fear of God meaning reverence of God are the wings that bring your mitzvos up to shemaim I do mitzvahs but what brings them up is Hashem so undoubtedly one of the goals of hasidus was to infuse Claus Israel with a sense of enthusiasm and love and passion and excitement and a direct feeling of a relationship with God that sounds good what every action has a reaction every positive has a negative and there was a certain danger that lurked into the emphasis on spirituality and feeling and passion that is there were segments of casinos not not among the leaders but among the followers in which they actually denigrated detail they said you know the most important thing is to love God and to you know fear God what's the difference it's man kriyashma is let's say nine o'clock and I mean let's imagine at nine o'clock I'm real tired and the Shema that I'll say will be superficial wouldn't Hashem much prefer that I sleep until 12. and then have a good schmuck isn't the most important thing my emotion my feeling my passion so there was a danger in early hasidus to use my highfalutin word again of an antinomian Rebellion against rules now today by and large that's no longer the case except in in montfila it still is meaning are generally the strictest in Allah but the antinomian Tendencies are really for fetus still survive in the various compromises that are made in terms of how late they haven't that's kind of a yerusha from the early casinos again I'm not going to defend I'm not going to criticize either I'm just noting that obviously they're governing Afters montfila after his Moncrief and everything else so you see life is like a seesaw here because when you concentrate on spirituality you get impatient with minutiae when you fixated you're too busy like measuring you know your kazayas on a sheet of paper for pesach and not thinking about how this connects you to God as a result there is this Push Pull in which you need both but sometimes one becomes predominant and it needs to be corrected so indeed in the second generation of Crusaders we have the famous Miss nage book the Miss nag age response to Casitas disciple and people don't realize this although the Netflix has many many many wonderful things having nothing to do with this particular debate but if you were to ask why was the nephew crying written it's very very clear was writing it to dispel some of the beliefs of hasidos that were spreading throughout Europe and in particular the idea that detail is not important makes the point cavanas are great love of God is great fear of God is great but if you don't do The Miser the way Hashem wants it then all of your cavanas are not going to take you anywhere and although he doesn't mention hasidis in the book at all but it's clear that that's what he's addressing interestingly the same thing happened in the Hasidic movement itself a few years before the Nevada River published Tanya in fact the last Republic claims that the nepheim was influenced by Tanya I'm not sure but you know anything is possible and the Tanya really makes the same point that's why people don't realize that Tanya was a controversial work not only vis-a-vis it was quite controversial in the Hasidic World itself many of the Contemporary Hasidic rabbis did not like the Tanya for a few reasons number one refriger Zalman was trying to make Kabbalah accessible to the average cost because Tanya incorporates many kabbalistic insights and the other hasida grabbies many of them felt that Kabbalah should only be for the rebbe it should not be for the placidam that's why it's called Chabad because it was a very intellectually and number two the altar baby who himself was not only a hasid but he was also a great great gown in Shas and post talked very much about the importance of halacha and that was thought to be a shtickle betrayal now it's interesting that eventually even in the Hasidic world except for maybe zamana H Fila the universe approach did take root and Casillas became very deeply committed to halach detail so it's interesting you take a guy like Martin boober you know Martin buber put together Martin Luther was very uh fascinated by early hasidus he put together two volumes called Tales of hasidim that's the English name and yours they did it in German but he only did the first two or three generations because from his perspective after the first three generations hasidus betrayed its roots by becoming two officially Orthodox meaning Wilbur didn't like the fact that hasidus gravitated back to halaka Roots he enjoyed when it was like a Hefner belt where people were doing whatever they wanted to do that was his ideal but nevertheless this is the issue so going back to the ramban so when the Ramadan tells us that before Moshe could enter the presence of the Divine he had to do it with God's terms he needed God's vesus I believe that that essentially highlights which of khaim of the legend is arguing a relationship to God must be with God must be predicated rules you can't make up your own game you can't make up your own private deal with and that's the significance of Russia's by the way refiner gives an example it's almost a humorous example so let's imagine pesos coming up well it's not imagine Pedro is coming up and you've been working very very hard particularly the women work so hard to prepare for pesach and by the time the Seder comes you are dead tired you are dead tired you're going to be sleeping through the Seder and your your mind is not going to function and it's not going to be an inspiring experience at all so you think so let's imagine the person would say you know I tell you what we've been working for a month on pesach let's go to bed early Wednesday night let's go to sleep skip the Seder and then the next day or two days we'll make the most magnificent beautiful sailor you can imagine when we're well rested now that would be an absurdity because yeah you have a beautiful seder but it's not God's sailor it's not God's rules so it's interesting just to show you that life imitates art I once gave this example in this year about the absurdity so I was like saying I was saying it's so self-evidently absurd imagine the absurdity of making a Seder you know two days later so a woman non-religious woman raised your hands and said you know we did that exactly last year we couldn't get the family in for pesach so nobody could get tickets till after pesach not the next day after pesach so we made the Seder a week later it was great it was fantastic well all I can say is I'm sure the family gathering was great and I'm sure the family gathering was fantastic but it ain't the Seder that much that much for sure is the case it's not a in fact if they would have waited a month maybe they at least could have called it Pastor Shani seder okay but this is like you know too early for Bethany too late for past recognition so that is what emerges I think from ramban but now let's go back to rashi's point of vayikram the same way that a movement like Casitas had latent dangers of antinomianism and disparagement of Allah detail just like today a person who is very spiritual might not really care about all of these rules when you're a rule oriented obedience person keeping the mitzvahs there is the risk and danger of acting like a robot of acting without passion without excitement without thinking about Hashem I don't think about Hashem I think about the size of the matzah you think about this the rule and this Rule and this Rule and this rule without thinking where this is taking me and a person becomes a victim of an unthinking conformity as opposed to developing the uniqueness of their relationship without him I would suggest that this is the second aspect that Rashi is bringing in when you want to have a relationship with God calls you by your name like ramban focused on you need permission to enter Rashi says when you enter you're given a name what was that um there used to be a TV show Cheers I think so was it you like to go to a place where everybody knows your name so a name represents the singularity of a person the individuality of a person God is saying I did give the Jewish people a common mission the mitzvos but that's just the floor that's not the ceiling you have these common responsibilities men women they may be different but but all of us have these common mitzvahs but God says you must strive to develop a unique individualistic relationship focusing on your talents on your abilities on your emotions and your feelings on your creativity and in truth you need both Rashi and ramban's perspectives here if all you have is Russian you have narcissistic New Age spirituality where you simply focus on whatever makes you feel good if all you have is ramban's ethic of obedience then you become superficial and stilted but you combine rambang and Rashi in terms of Viagra we have these two inyanim of how we become true Servants of God and children of God by obeying his Commandments and living within his structure and at the same time exercising our creativity our individuality our uniqueness that we're not just a Jew among other Jews we're not just a human among other humans but we are a motion we are in avram we are a Yitzhak we are in Esther we are a devorah we stand before God as individuals with discreet and unique and irreplaceable identities and that's the significance of Hashem calling your name now here of course there are some very very famous Hasidic stories one of the greats was seated early hasida gravis who was a friend of the altar rabbit was reposition of our Nepali and the police was simply his town and uh reposition said many things and maybe I'll tell you two reposition stories uh both of them are pretty well known uh one story of zeshire was that somebody asked the measure Richard nugget of doveberry masericho was the successor of the balcanto I don't understand the mishna and masakis that says You must bless God for the bad with the same enthusiasm that you bless them for the good I don't understand how a person could be Mercado so the market of maserich said go to my talmud Rev zusha he will explain it so he goes to rev zusha and she's living in abject poverty and the kids don't have shoes and water was going through the roof and there's no food in the house and he goes to reposition he says you know the Magid sent me to you and he asked me to ask you Akasha how can a person accept the bad that God sends him with the same enthusiasm as the God he said you can give me a Terrace so if this should look very confused and it was such a sad I really don't understand nothing bad ever happened to me so that was kind of the the answer to that question but the other statement was that she was a very very famous statement that he said I am not afraid after I die that God is going to ask me why wasn't I of RAM avino because I'm not avrah why wasn't I motion I'm not motion when I'm really afraid of is why weren't you susha God had a role for zusha and zusha felt that perhaps he was not fulfilling that role and that's the question that each and every one of us asks God is calling us by name right so the point of this is simply to show that even in a technical machocus of mepharsham there are often going to be deep spiritual meanings behind all of this now let me speak a little bit about corbanos themselves obviously carbonos are a big deal because the Torah has so many sukum devoted to kerbanos there are many more verses devoted to curbanos then to Shabbos then decostris right so there is a big deal here so what's going on I mean does God like barbecued meat so there's a big big mudlocus between the rambam maimonides and ramban it is as well as other commentaries the rambam maimonides rights the guide to the perplexed that intrinsically God doesn't want Cabanas no God cares about goodness God cares about righteousness God cares about charity and God cares about intellectually developing yourself so you can connect to him by trying to understand his ways through the Torah and through science as well God doesn't care about meat but when the Jewish people were idolatrous pre-matan Torah in metrium they were very very attracted to The Cult of sacrifices sacrifices were a very Vivid ceremonial aspect of religious life not only in not only animal sacrifice but indeed even human sacrifice it was something that people got very excited about so if God were to Simply tell us to go cold turkey and renounce our attachments to animal sacrifices we wouldn't have been able to do it and we would have remained connected to idolatry so in order to disengage us from idolatry God tolerated a certain concession by allowing us to borrow from avodeizara those rituals that made the strongest impression on us and therefore corbanos are considered to be a concession to the idolatrous impulses within the people this is what the rambam writes in the Guides of the perplexed ramban has many many many many questions with the rambam number one we find that avram yitzhakanyakov brought corbanos they they built altars we find Cayenne in heaven at the very beginning of the world right and it says and God accepted hevel's offering because he brought from the best and I would add that the rambam himself writes that there are going to be carbonos when mashir comes and in our Muslim prayer we pray for the reinstitution of carbonus why is that so why do we pray for the restoration of the Bible were a something God tolerated but not that he desired so because of this pardon me because I'm sorry could you bring oh I have some water okay let's take this uh because of this ramban understands corbanos in a very different way he agrees that God doesn't care about the meat but carbonos are beautiful when they affect a transformation of The Sinner who brings the carbon I bring the carbon I realize that there but for the grace of God should go me I become submissive I become humbled I do chuva so when the terrorist says a Corban is a pleasant fragrance to God it does not refer to the physical smell of the meat it refers metaphorically that when I have become changed because of my corbanos that is something pleasant in the eyes of God so the Corbin is important not as a concession to my avodeizara inclination the carbon is important as a vehicle of self transformation that's the ramban's very beautiful thesis and this actually explains a very interesting anomaly on one hand the Tyra itself makes a big deal about corbanos on the other end uh it is a well-known idea it cannot be denied that the Nivea knock corbanos all the time you look at you look at your Mio says who needs your karbanos who needs it you think God cares you Slaughter something in the basement you think that matters who needs it how could they that the reform movement made a whole pill about this they differentiate between Priestly religion which focuses on ritual and prophetic religion that focuses on social action and they say the prophets rejected the ritualism of the Torah which obviously is not true because the Nadeem talk about carbonus as well in a positive way but they do not Corbin us so why do they knock upon us for a very simple reason like the ramban there's a perfectly beautiful explanation why they're not corbanos in paganism there was also Cabanas right kobanos what was the function of sacrifices in a Pagan religion Greece Rome it was in the nature of Mafia protection money you brought a sacrifice to Zeus so he would help you beat this other guy or at least give him a sacrifice so he's not going to hurt you and help the other day you were simply bribing there was no concept that the Corbin helped you become a better person because frankly Zeus who doesn't exist anyway Zeus didn't care if you were a better person because certainly Zeus was like the worst guy who ever lived anyway I mean the notion that the Greek gods and I'm not saying there weren't any moral Greeks there probably were but it wasn't because of their religion the concept that you know whether it's Zeus or Apollo or whoever these guys are or these women are that they cared whether you were a righteous person that's absurd you see this is a very interesting point we're so used to the idea that religion and morality are related and that is true today in every religion in theory that we don't realize that this was judaism's invention in paganism there was no linkage between morality and religion religion was paying off the Gods morality was whatever you thought was moral there was no concept of the Gods required that I'd be moral I mean that's absurd I mean Zeus was not in a position I don't want to go over the things you said I got me obviously you know I'm not saying he was well there was no such thing but the stories of Zeus he was not very interested in moral Behavior so here's what the ramban is saying here's what's in a VM are saying if I bring a carbon but instead of changing me I continue to cheat in business and I persecute the Widow and the orphan then what has happened is not only is my corbyn meaningless it now becomes sinful because what I'm trying to do is bribe God you think you can bribe God by giving him meat what is that about see that's why they single out Coronas meaning when the carbon changes you that's a beautiful thing and that's what the Torah is talking about when the carbon doesn't change you you're treating God like The Godfather right literally yeah you're paying them off like like a mafia in fact even The Godfather was was offended when they offered him a bride right so uh sparkling offer him uh offer him a break so this is an interesting maklokas ramban and rambam so chma with mayor simply Cohen of devinsk actually tries to offer a very ingenious compromise position which in other words neither opinion agrees with his position but he wants to adopt a position in the middle and he wants to say that certainly the carbonos that are brought in the base or the mishkan they have a deeply spiritual transformative effect on the worshiper and potentially they bring him closer to God in other words he follows ramban for the karbanos of the base of mikdish but the corbanos that are brought on bombouts now let them I have to give a little background here Obama the plural is our private altars that somebody could build in their backyard now let me explain something about vamos most of the time the way the halachic system works when we have a centralized sanctuary we are not allowed to bring private bamos that's why in The Book of Kings it says over and over again people were sinning because they continued to bring sacrifices on the bummels to God however what usually happens was when the temple gets destroyed or the Michigan gets destroyed so for example we came to Eric Israel the Mish gun was set up in Shiloh and it was there for 350 years during those 350 years the bombos were prohibited Sheila was destroyed by the Philistines and it was 52 years until we had shlomo's Temple for those 52 years bamos were permitted once the temple in Jerusalem is built the bamos become forbidden once the first temple is destroyed the bamos become permitted up but now when the second temple is built the brahmos become prohibited when the second temple is destroyed the vamos are still prohibited that's otherwise I could build a bummer so if you're doing pattern recognition here you realize there's something wrong with this pattern because the pattern normally is when you have Temple mishkan private altars are forbidden when you don't have Temple mishkan private altars are permitted that happened after the Corbin of Sheila and that happened after the Corban of the first base of miktok but what's the big exception after the carbon of the second basal mixes like today bum out are forbid for Jews for Jews I'll talk about nanjos in a second so says the message like this unlike the carbonos of the Besame that totally transform you and Elevate you carbonos on a bummer is a toleration that God made for the atrahara of idolatry like the Rumba in other words if we didn't have corbanos we would gravitate to idolatry now the gemara Numa says at the beginning of the second base the men of the great assembly fasted that God should take away our Yates or Hara for idolatry that's why we don't have that yet sorry anymore so therefore it stands to reason that even after the Corbin bumas are not going to be permitted because the only reason to permit them would have been to feed the eight Sahara above my desire now there's a lot to talk about and I do want to talk about it maybe I'll I'll save it uh the nature of the HR of idolatry what does it represent and the like but the Metro says with his hypothesis you can actually explain the halachic anomaly that after the Corbin bayashani bam out are still forbidden because without the Zara there's no reason to permit the bombas now interestingly although it is absolutely holocaately the case that we are not allowed to bring a Corbin on Obama today that's 100 clear but that only applies to Jews it does not apply to non-jews non-jews are allowed to bring sacrifices to Hashem and Obama even when there's a base on mikdish they could do it so couple Homer when there's nobody submitage so as a result there have been some rabbis that I've called on encouraging non-jews to go to the Mount of Olives and bring animal sacrifices now even they say it's not a key it's not an obligation they say it's a permission but here's the thing once something is a permission and not an obligation it's appropriate to use common sense whether it's a good idea or not I mean not everything you can do you should do and there's a lot of reasons why this is not a good idea one reason why it's not a good idea is it would create great confusion among Jews because if a Jew sees a guy he could bring a carbon on the Mount of Olives then how can I not bring a carbon on the Mount of Olives I mean what's going to what's going on the guy can do things I can't do and the other reason is that once again uh you know our Arab friends will see corbanos in in at least proximity to the temple mounts and they'll think that it's somehow a scheme to rebuild the Temple and that could cause all sorts of complications so I think a majority of of rabbanim are not encouraging this and they feel it's not necessarily a good idea it may be a very dangerous idea but but the one thing I cannot deny if you ask me the question how luckily is a non-jew allowed to bring a carbon on his own private altar is yes he can and if you ask May a Jew bring a carbon on a bummer the answer is a Jew cannot I mean so the halaka is clear even though it's not always clear to us why we have those distinctions okay so we'll stop here and thank you and uh a good Shabbos [Music] is [Music]