Rav Aaron Dovid Poston: You Will Not Be Able to See My Face, for Man Shall Not See Me and Live

[music] [singing] [music] [singing] [music] [singing] [music] [singing] >> Shalom Aleichem everybody. Welcome back to the Yibaneh Beit Midrash. A warm welcome home to Torah. Uh we are always learning at least the series now, the Kli Yakar. Now, the Kli Yakar wrote more than one safer. He's known as the Kli Yakar, Reb Efraim Luntschitz. However, he also wrote the Sefarim. The safer we're learning right now is called Ir Giborim. Okay? That's a copy of the cover. And he it's what we deal with is fundamentals. Number one, a discipline called Machshavah. In Judaism, God wants us to have deep thoughts, contemplation, understanding of Jewish philosophy. Okay? So, that is the discipline of Machshavah, and he was the Talmud Muvhak of the Maharal Prague. So, there's a very uh you know, like a Shalshelet. There's like a chain of Masorah that he that he holds onto in terms of his way of learning, his Derech, and um a lot of the same themes are going through his learning. So, he starts off in the Ir Giborim always with a Medrash. Again, I just want to emphasize sometimes we don't know we see uh the connection between the Medrash and the rest because it's like a 15-page essay. We're only going through the first page and a half. I want to mention that tonight's Shiur is sponsored by Dr. David Weisskoph. And he's sponsoring this Shiur in celebration and joy in granting a get to his Gerushah this week. Uh may all of Am Yisrael be holy ones who revere our mothers and our fathers, and that was a direct quote from him. And we want to share in his joy. And I will tell you he's a good catch. So, for any women out there [laughter] uh ready looking for a a mate, uh he's he's the guy. Okay. So, in Parshat Oh, I want to mention also that on in the uh description box below, you'll be able to find a link to grab the original Hebrew sheets. We encourage you at least learn one Hebrew word every every Shiur you listen to me. I I I we translate everything, but if you follow along in the English in the Hebrew sheets, b'ezrat Hashem, you'll you'll you'll learn a little bit more than just the thoughts. And if you want to have the English source sheet sent to you, we have an email list. You can send me an email, and we'll add you to the list. So, the Medrash we're in Parshat Acharei Mot. It's actually a double Parshah, Kedoshim, but we're dealing with the first page here, page Sameach. Hashem spoke to Moses. Vayedaber Hashem el Moshe. When did he speak to him? Acharei Mot Shnei Bnei Aharon. That is the uh the quote, but the whole quote is when after the death of Aaron's two sons, when they drew near before the Lord, and they died. Big big Korban Tam lifnei Hashem vayamusu. It's going to play a very important part to understand in their coming close before Hashem, and they died. Then the next verse, and God said to Moses, "Speak to your brother Aaron that he should not come at all times into the holy within the dividing curtain." And it's describing the Holy of Holies. Um so, that he should not die. For I appear over the ark cover in a cloud. Okay? So, velo yavo b'chol eit. He shouldn't come at any time. But And what does that mean? It's just a side point that the Kli Yakar explain explains somewhere else, something I think most people are aware of. There are how many days in a solar year? days in a solar year. The word Hasatan is a gematria with the hey is a gematria of 300 and 64. That means one day is not within time for the Satan. And that's the day in which the Kohen Gadol goes in. It's called Yom Kippur. Okay? So, the the Satan does not have any sleep. Doesn't have any control power on that holy day of atonement. What I want you to focus on for a second is number one is the fact that they drew near. We're going to see that Well, we're not going to see it tonight, but you'll see 20, 30 different explanations of what possible sins Nadav and Avihu did in order that they should be killed, that they should die, the punishment. They did something. There are some opinions they didn't do anything, but they were just Korbanos. Um but it says that they drew near, which could be a problem. And we're going to see that. Um and they shouldn't come at any times. Okay? And then there is um this idea we're going to the I will appear over the ark cover in a cloud. So, not only is Hashem, the let's say the Shechinah, some aspect of Hashem appearing in the Holy of Holies, but not just in a cloud, which which means you really can't see, but also we're going to see the Ketores, the incense. This is the day that the Kohen Kohen Gadol brings into this room Ketores, which is going to smoke up the whole room. The the room will be full of smoke so that he also cannot see. We'll see why that's important. Seeing, or let's say looking towards is going to be an important part. Let's just stick to the the Medrash. The Medrash says like this. And Rashi quotes this. It's a famous Rashi in the beginning of the Parshah. Amrei Elazar ben Azaryah, Mashal l'mah ha'davar domeh? What exactly can this be compared to? It's domeh l'rofeh shenichnas etzel choleh. To a doctor. What's a doctor? A rofeh. See, we learn we'll walk away with one word. Nichnas etzel choleh. He comes in to visit like a doctor visits to the sick person, and he tells him these words. Vayomer lo, al tochlei tzomei'ah. Don't eat cold food, right? What is What do we know? Good hot bowl of chicken soup can cure almost everything. So, don't eat cold food, the doctor tells him. And al tishkav b'tachav. And don't lie down in a wet, mildew, mildew, mold place. Like it's just not healthy, especially since you're on the verge of perhaps dying. I mean, you're very sick. You need to go under your covers and sweat it out. Bo acher. So, a second doctor comes. Vayomer lo, it seems like he says exactly the same thing. Al tochlei tzomei'ah v'al tishkav b'tachav. But he adds five more words. So, he says also, "Don't eat cold food, and don't lie in a damp wet mildewy place." But then he says, "In order that you don't die like so-and-so." Shelo tamut k'derech shemeit Ploni. What does the second doctor have over the first doctor? He's going to be more effective. Right? He's warning him. He's motivating him by explaining that Right? Adding those words. You don't want to die. Right? You don't want to die like this guy died. So, to translate the word Zezarzu yoter min harishon. Zaraz is to encourage, to be diligent. Maybe we I'd rather translate it to motivate or be more effective, but that's what it means, to encourage. So, he's encouraging the guy to follow the doctor's orders much more than the first doctor. L'chach ne'emar, now we understand according to this Medrash, when God says to tell Moses to Moses tell Aaron, Al Al yavo b'chol eit el hakodesh shelo yamut k'derech shemeit banav. That he shouldn't come into the Holy of Holies at any time, meaning just only at one particular time, which is Yom Kippur, in order that you don't die, meaning this is what you tell Aaron, that Aaron shouldn't die like his his sons. Okay, that's the Medrash. Famous Medrash. I just want to look at one thing in Rashi on that verse, the first verse we're talking about. If you look at the source number one, Rashi, what does this teach us? It says, "The Lord spoke to Moses after the death of Aaron's two sons." What does this teach us when it specifies after the death of Aaron's two sons? So, we saw Reb Elazar ben Azaryah, he made this Mashal, the parable of a patient to a physician physician came to visit. The first physician said to him, "Don't eat cold foods. Don't lie down in a cold damp place." A second physician came and visited him and advised him the same thing, but he added something. "Don't eat cold foods. Don't lie in a damp cold place, so that you will not die the way so-and-so dies." This one, the second one, warned the patient more effectively than the former. Therefore, Scripture says it was after the death of Aaron's two sons. God is effectively saying to Aaron, "Don't go into the Holy of Holies in a prohibited manner, so that you will not die as your sons had died." Let's continue in the Rashi. Right? The Lord said to Moses, "Speak to your brother Aaron that he should not come at all times into the Holy of Holies, so that he should not die the way his sons had died. And what does it mean so that he should not die? For if he does enter, he will die. All right, it's only one time a year. And God said, "I'm going to appear in a cloud, for I continuously appear there with my pillar of cloud, and therefore my divine presence is revealed there. There is a revelation there. But you must be careful not to accustom yourself to enter. It's once a year, it's not every day." Okay, let's go back into the clear car. He begins with these words. Kavar Yedu'a Sh'haqirah Al Shnei D'raqim Efsharut V'Nemna'at. Now, what do these two words mean? I'm going to claim one means when you're investigating the nature of God, there are two ways. There's a way that's not just permissible, but it's possible, and it's and let's say it's a positive motion of trying to understand God. And then there's something which which should be avoided, should be prevented. That's what Nemna'at means. That's what I think. So, in the Haqirah, to try to understand the nature of God, there are two ways. One is not just permissible, maybe well encouraged, an obligation even. And the other one would be an obligation not to, right? To hold yourself back. Somehow refrain. Okay, so Efsharut, the one that is possible. The investigation which everyone really, every human being on on the planet wakes up and says, "What is life all about? Why am I here?" Wants to know the nature of God. Of course, we know that Moses himself said to God, "Inform me now of your ways." We're going to get to it, but that's was a major question. Some interpret the question really was, "Why do bad things happen to good people?" But Moses wanted to know Hodi'eni Et Derakhekha. We'll get to it shortly. So, there are two ways. Yedi'at HaShem The Efsharut, the one that's possible and even obligatory, I would say, is Yedi'at HaShem Mitzad Derakhav U'Fo'alav. We must know. The only way to know HaShem is really through examining his actions, his ways. In fact, we're obligated to even imitate him. What does it mean HaNemna'at? That which you should, and I'm refrain from, and avoid, is Yedi'at Mahut HaShem Mitzad Atzmo. And the truth is, he's unfathomable. Which means he's incomprehensible. So, you're going down a very dark place if you're going to try to find and um let's just say, how did I translate this? To know his essence fundamentally. That's how I would translate it. And this is something which is to be refrained from. Al Zeh Amar Hazal, how do we know this? I mean, this is a pretty bold statement. Why why shouldn't we get to know God? Well, first of all, he is infinite and we are finite, so it's actually impossible for a finite being to understand an infinite being. That's simple. But we have the statement in Hazal in Gemara Hagigah, B'Mufla Mimkha Lo Tidrosh. That which is maybe hidden, but Mufla could be hidden, the phenomena that's wondrous, that's beyond, but let's use the word hidden. It's hidden, whatever is hidden from you, don't seek. U'V'Mekhuseh Mimkha Al Tikhor. And that which is covered, covered over, don't investigate. And then these words, Ein Lekha Esek B'Nistarot. You have no business in that which is hidden. Now, I know other religions, they say, "Oh, yeah, just believe. It's got to be what do you call it? That's a mystery." Cuz they can't really explain it. We are obligated to understand HaShem through his ways and his actions. But there are certain things that are just beyond their comprehension. And there is We're going to see a verse soon. Uh I mean, I'll give it away, but it's in Isaiah 45:15. If you look quickly on number three on the source sheet, actually, I want to go in order, but let's just read. Indeed, you are a God who conceals himself. Akhen Atah El Mistater. So, it's clear that God is a God who is hidden, who has certain ideas that are concealed. Now, I want to go back to Hagigah 13a, source number two on the source sheet. Um yeah. So, it says over there, this is the English translation. We read the Hebrew. So, you do not have permission. This is Rabbi in a book of called Ben Sira. There are three things you shouldn't I'm sorry. Seek not things concealed from you, nor search those hidden from you, but rather reflect on that which is permitted to you. You have no business with secret matters. So, I mean, we have the story of Rabbi Akiva and the three other Tano'im that go into the Pardes. There are people that could I'm going to say are not grounded. Rabbi Akiva was grounded. There are people who may not be so grounded and can lose their minds or you know, I don't want to go into cuz that's not the subject, but basically, we have what is permitted, and one should do everything they can to find out about the nature of God in the world, and that which is hidden, leave hidden. So, let's go back into the clear car where he says, Um U'Kvar Bi'anu Ma'amar Zeh, we already explained the statement in another place, Sha'arei Teshuvah, in his other sefer. And this is a Remez L'Gimmel Devarim Sh'Haqirah Nemna'at Mimenu. This hints to three things that an investigation, going deep uh into trying to understand, you should refrain from them. Ehad Mehem, and one of them is basically the statement, "Look, you should not Ein Lekha Laqor Ahar Mah She'Al Tikol." Don't go deep into the investigation. Like basically, like of what the essence of God is. Like you shouldn't think about what was before the universe. Who cares? Okay. And there's a verse which we just read, Isaiah 45:15. Akhen Atah Al El Mistater. Right? The nature of God, don't God is is concealed. Al Zeh Amru And regarding that, that was the statement in Hagigah, Ein Lekha Esek B'Nistarot. You have no business in that which is hidden. K'var Zeh Karnenu Sham, we've already mentioned it over there. It was already mentioned over there. What it says in Hagigah on page 15a, sorry, 16a. This, if you look at number four on the source sheet, sort of uh Rabbi Yehudah ben Nahmani, uh the the the cementer of Resh Laqish interpreted the verse homiletically. Whoever looks at the following three things, his eyes will grow dim. Nobody wants their eyes to grow dim. And by the way, in order to get your eyesight back, when you make Kiddush, Kosha Brakha, look into the cup. Look at your reflection. Okay, I'm not going to go into it now, but this is a way to recover your eyesight. And maybe I'll just uh touch upon it. The idea is that all week long, we're just running. Have you ever sat in the passenger seat of a car? You ever look out the window, everything just goes real fast. Obviously, when you're driving, you're really focused on the road. But if you look to the side, it's like whizzing by you. Well, that's how we live our life. We seem to be like life is just passing us by. We don't stop for a moment really think about Shabbat. The fact you're making Kiddush and you're just refraining at that moment, when you look into your cup, the uh the soul doctors explain, this is a way to stop, right? [snorts] The When you sit like again, when you're sitting in the passenger seat, everything's whizzing by you. Now, everything is not. And that is very important to try to to to do on Shabbat. Okay, so whoever looks at these three things, his eyes will grow dim. One is looking at a rainbow. By the way, if you see a rainbow, the Halakha is, don't go around say, "Wow, look at that rainbow." Well, the reason given in Halakha is that it wasn't a good thing that there's a rainbow. Now, God was angry at the world, and he said, "I promise I won't destroy it." So, you're reminding God that he was angry and he wanted to destroy it, but he refrained from destroying it. So, it's actually written in Halakha, when you see a rainbow, don't go to Hey, and I see it all the time, people are not aware of this. Hey, man, check that out. No, you make your Brakha, you make your Brakha, you see the rainbow. But there's another reason we're going to see shortly why, at least according to the Gemara Hagigah, why is it, or maybe the clear car's understanding of the matter, why is it that when you see a rainbow, you don't you don't even look. Wait, yeah, you want to ask a question? Yeah, so there was a Brakha if you see a rainbow. When you see it, you make the bracha. Okay, people are going to hear it. People are going to say amen. But to go around and say, "Hey man, check it out. Look, look, look, look." That's frowned upon. Okay? Um it's written in the Shulchan Aruch. Don't blame me. But look what it says. He explains right? You shouldn't Basically it's staring. Right? You You see it, you make the bracha, and you go on about your life. So don't stare at the rainbow, it's written. Now all three things we're going to see, the rainbow, the nasi, and the the priests, the kohanim when they're doing birkas kohanim. Because the splendor of God, the shine of God, the shine of the Shekinah is there. And it can blind you so to speak. We'll see. So the rainbow, it says in Ezekiel chapter 128, as the appearance of the bow that is in the cloud on the day of rain, so was the appearance of brightness round about. This was the appearance of the likeness of the glory of the Lord. So there's something to do with the Shekinah and the brightness of the glory of the Lord. What about a nasi? Why not? He's the the king or the the prince of the Jewish people. Cuz in Numbers 27:20, it says, "And you shall put your splendor upon him." So don't stare at him. Which indicates that the splendor of the divine presence rested upon Moses. We know who was the nasi at the time. And he even had to put a veil. His eyes shown so bright, were like rays. And the third item is the priest while they're doing the priestly blessing, which we know of course they nowadays they put the the tallis over their head and over their hands. And we also we we do we don't look. Um but at least in the temple, they actually used the ineffable name. And it could be that's really when. But we have the I'm not going to go against it. This is what we do even nowadays. Um and it says here is they would stand on their platform on the duchan, and they would bless Israel with the ineffable name. At which point the divine presence would rest above the joints of their fingers. Okay? So we do see a common denominator here. That somehow the splendor of God is shining on these things, and we're warned not to stare at. Right? You can look once, that's it. But at least by the rainbow, by the nasi. So the Kli Yakar goes on. >> [snorts] >> And he says And he quotes the the Gemara. He says, "Hamistakel begimmel devarim einav kehut." That if someone stares at these any one of these three things, his eyes are dimmed. "Kemo bnei Aharon she histaklu b'ma'amad Har Sinai." I want you to know that the sin that that Nadav and Avihu did according to this opinion was that they ate and they drank and they were staring at God at this moment of like on Shavuos, when when God is speaking from the mountain about the the aseres hadibros, the Ten Commandments. And um this is not good. That's not good. What were they doing? "Vehetzitzu lahasig davar she'ein musag la'adam behayav." They were attempting to understand, to grasp that thing which is not capable which a human being is not able to comprehend in his lifetime. "Behayav." How do we know? It says in Exodus 33:20, number five on the source sheet. God says you will not be able to see my face, for a man shall not see me and live. "Vayomer lo tochal liros es panai ki lo yir'ani ha'adam hai." So you don't have permission to see my face. You're not allowed. [snorts] And yet this is what Nadav and Avihu, the two sons of Aaron, were attempting to do, but they were also eating and drinking, which is going to play a part. Let's see. And so we just quoted the verse, "Ki lo yir'ani ha'adam hay." "Yir'ani ha'adam hay." Person should not see my face and live. "Hazal darshinu av behayav." In his lifetime, "Eino ro'eh." "Aval ro'eh es kevodo bemisasan." But guess what? Even though in in your lifetime, you will not see, you will not perceive uh Hashem, but in one's death, you will be able to see the glory, the kavod of Hashem. "Lefikach bnei Aharon hitzitzu lahasig hanimna'u." Therefore, what did they do? They were looking, they were observing, they were trying to grasp. And this is what was prevented from them. "Lefishne'emar." Because there is a concept, it says in Psalms 145: 19. It's number six on the source sheet. Keep this in mind. He That's Hashem. He does the will of those who fear him. You heard Pirkei Avot. Pirkei Avot says, "If you make God's will into your will, God will make your will into his will." God will do the will of those who fear him. So what did they want? They wanted to see Hashem. They wanted to come close to Hashem. They wanted to know the essence of God. And you know what? God granted it to them in their death, not in their life. Shh. God will give. He'll He'll fulfill the will of those who fear him. Okay, so we just read that verse in 145:19 of Psalms. "Rotzon yer'eiav ya'aseh." Hashem will do. So "Asah lahem Hakadosh Baruch Hu." Top left paragraph. God did for them. God performed for them. "Rotzonam umitam." What they wanted, and he brought them to the next world so they can understand. "Va'od le'ahar mosam yir'um lahasagahu." And therefore, only after their death, then there it's fitting for them to understand the nature of God. "Uvizman meyashvin ma shesho'alin al Moshe Rabbeinu." By the way, I just want you to know, I mean, so the the Muslims I'm not I'm not an I'm not an expert. But they seem eager to get there. >> [clears throat] >> Right? Suicide bombers. We're going to learn not to do that. This is the warning. Great. So we're not going to fully comprehend God now, only in the next world. Don't rush it. Don't do it. You're in this world, there's no reason to commit suicide, there's no reason to end your life early because you want to get to the next world. Okay? That's not a Jewish thought. Okay? I'm not sure what the Christians think, but uh Okay, let's read on. So he says, "This actually resolves." Third line down. "Zem meyashvin." What we ask regarding Moshe Rabbeinu sheshalach Yirah. Remember when Moses um was shown the 13 attributes of mercy and and God told him, "I forgive you." Uh I can forgive the Jewish people. That Moses begged that we should be forgiven. And God had originally said, "I'll start over with you." And he said, "Nothing doing. Erase me from your book." So God forgave the Jewish people, but Moses thought, "Okay. I passed the test. I found grace in your eyes." "Vehodienu es darkecha." Look in Exodus 33:13. We see this on number on the source sheet somewhere. Uh number seven. He says, "Pray, let me know your ways that I may know you." Okay? "Hodi'eni es darkecha ve'ed'acha." So I should know you. Now, what does the Kli Yakar want to say about this? Didn't we just get done saying and Moses should have known better? There's no way that you could know God. If you can't know God, then why is he wasting his breath? Why is he wasting his words? Why is the Torah even telling us this is what he wanted to know? Well, he did want to know it because "Mimana mimana shach." We said regarding knowing God, there's two ways. There's the possible and there's the impossible. So if it was possible, "Lama mana so Kedosh Baruch Hu mimana?" Why did God withhold from him this knowledge? It's actually a machlokes in the Gemara when he asked these questions. There were three questions that he asked. One opinion is that God answered only two of them. He didn't answer to the third one, which is this. >> [snorts] >> According to the other opinion, he answers all three. Okay? So we'll go with the opinion cuz that's the sages. Rebbi Meir is the one who holds that he answered all three. But the sages said he answered only two of them. The third one he never answered, which is this. And so why wasn't it answered? Why did he even ask if he knew it wasn't going to be answered? Because this world is not about that. And I'll tell you why. Because the Kli Yakar is going to explain that Moses went through a transformation. You know what he did? He didn't eat for 40 days and 40 nights. He was up on that mountain. So he thought he was transformed to a And he was actually to a angelic being, but he thought he was beyond that. So um let's read on and we'll see. So either way you look at it, if he's asking on the efsharut, "Lama mana so Kedosh Baruch Hu mimana?" Why did God hold it back? We do know this statement in 33:20. We did quote it already. Number five on the source sheet. You will not be able to see my face, for no man shall see me and live. >> [snorts] >> And Moses was a man? Aim shall right? So it's possible, but it's impossible. Aim shall and so if you ask regarding the either idea that you should never look into it as you should refrain from it. Aim came Mosha so then how did Moses ever come to ask in the first place? If it was something well known that you should never even try to to to accomplish this. We there is a way to resolve this question Shamasha Mosha. Moses thought I mean if you were up on a mountain for 40 days and 40 nights without eating or drinking I think you would also think that you were transformed. Right? So after he was up on the mountain for 40 days and 40 nights without eating or drinking law he was released. He was she shed it. His physical body. The physical body kind of it's like a covering. It's a It's a separation. It separates man. In the he the veil like a veil. So since he he was removed. He was literally removed from most of this physical body. So he thought from that aspect he could actually go and investigate and get the true answer of the essence of God. The after became nevertheless Hashem did prevent him. From that from knowing what's beyond his own limited understanding of God. Now Now we know that on Yom Kippur the coin God will enter into the Holy of Holies. That is where the revelation the Shekinah is revealed. We saw that. That's where God is going to reveal his There is still concern even though the Shekinah is going to be revealed there and the coin God is going to go in that maybe there is to be concerned that he will look and then be afflicted. Therefore God commanded him to do what? That he that the coin God has to bring the shovel with the coals and the and sprinkle it and make smoke. The whole room is going to be full of smoke. So that he can't see that he cannot see. You with me? That it will cover let's say cover his eyes. He won't be able to see. So he won't be able to see the Shekinah. This is what it means by the statement. The key say the whole idea was that the the incense would cover with this cloud of the incense the top of the ark and the coin God will not die because he's not going to be looking. And therefore the command is he can only go in on the day of Yom Kippur. Only on that. What's your unique about that day? What's unique about that day? Can be Yom Kippur and not not show. That's the day of the affliction of the soul. Right? We have five five afflictions. Right? We don't eat when we drink. That's just part of it. Okay? So this creates a person. I don't know if you ever fasted in your life. I know you did every Yom Kippur every rabbinic holiday every rabbinic fast day. You feel it creates a feeling of you're not God. I mean you're vulnerable. You're vulnerable. You're hungry. You might be tired and angry, but you're you're vulnerable. When you're when you're not eating and drinking. So this is an affliction. Basically use the word so the other other I'm going to use the word subdued or subjugated. Basically it means you're humbled. You're humbled before sham before your creator. The truth is it's something well known that food and drink gives birth. It means it produces arrogance. There is some kind of result. You know when you're totally satisfied you push your put your feet up and you're like I you know, there's a certain gas so certain coarseness arrogance. In royal she the gas so lift the Shekinah. It's not proper for a person when it's approaching the divine presence to have this arrogance or to have this coarseness. Before the Shekinah and then what's going to happen when you have this I'm going to call confidence this arrogance and you're walking into the Shekinah and it's in front of the Shekinah and you put your head up and you look cuz you think you could but you know when you're subdued you're like your head's down a little bit, you know. You're not going to look at straight in the eye so to speak. So that's going to be the problem if you're if you're um if you you eat and you drink it's gas so it's not proper to enter the in front of the Shekinah with this gas so less you actually you will not see it. Just like the children of of Aaron did in whom which I couldn't find but we can read it. She but to my Now what does it mean? There's a whole list apparently of all the different things they might have done. But there's going to be a common denominator. So they went in with which could mean they didn't wash their hands or wash their feet. Right? They have to do that. Perhaps they went in with my But that as we see in the they offered strange fire. What is the strange fire? It doesn't matter whether it's or strange fire. It still relates to the same thing. Some way or another there's a common denominator here. Apparently what they did was they looked at the Shekinah at a time when they were eating and drinking. Now we have this in Exodus chapter 24 verse 11. You'll see this number nine on the source sheet. It says in the nobles of the children of Israel. Who are the nobles? The prince the and the elders. Okay? And upon the nobles of the children of Israel God did not lay his hand. In other words they were worthy of a punishment and God withheld. They perceived God and they ate and drank. That's their sin. And the elders which they were also taken out. But at a different time. So what happened? They um God help. So this was on but God did not do anything with it until what? Until when guys? First of Nissan. The first of Nissan. That's when Hashem took out partial we just read about it. But it says they ate and drank. Look at who are these nobles? They're and as well as the elders. And he did not lay his hand. This indicates they deserved that a hand be laid upon them. And what does it mean they they perceived God? They gazed at him with levity while they were eating and drinking. Okay? So it's all coming together. It's all making sense. Right? Okay. So the clear card continues. And he says That's the verse we just read in Exodus 24:11. They ate they drank and they gazed at God. That when people are looking at the Shekinah at a time when they're fully satisfied from food meaning physically this gives forth this gives birth to arrogance in a person. And that's what it means that the Shekinah that they went with what kind of my the they went in with a physical and within now this next word is from the word of God. So when you have a desire burning within you that's called a strange fire. Right? It's there's this there's this boiling there's this boil. In fact there's a very interesting story here. In 81 A 81 A in number 11 on the source sheet. It's an amazing story. So it's about Rav Amram. There were certain captive women who were brought to Nardoi where they were redeemed. So, these women were probably captured in war and they were they were redeemed, they were let free. But, they were probably very beautiful non-Jewish women, doesn't matter, Jewish or not Jewish, but the fact is they were very beautiful and they were brought to the house of Rav Amram. Now, so they went up the ladder into the attic and what did Rav Amram do? He took the ladder away so that nobody else, none of the men >> into the attic none of the men can go up and follow the women, okay? So, what happened? He saw it through the light, I guess a silhouette of the women, and his own yetzer hara started to burn within him and he put the ladder back and he started to climb the ladder. And as he's halfway up the ladder, his own legs jammed into the ladder so he couldn't climb any higher. And he started screaming at the top of his lungs, "There's a fire in the house! There's a fire in the house of Rav Amram!" And everyone comes and of course he's saving himself. He's saving himself. And that's the beauty of the story because the latter part of the story, when he screamed out, "There's a fire in the house!" Upon hearing this, the sages came and found him in the position halfway up the ladder. They said to him, "You embarrassed us since everyone sees what you intended to do." Rav Amram says back to them, "It's better that you be shamed in Amram's house in this world and not be ashamed of him in the world to come." He took an oath that his evil inclination should emerge from him and an apparition similar to the pillar of fire emerged from him and he said to his evil inclination, "See, as you are fire and I am mere flesh and yet I am still superior to you as I was able to overcome you." So, we're just using this as a story to show you that the yetzer hara is like a fire. So, when it says that that Nadav and Avihu offered a strange fire, it had something to do with the idea of lust of some sort. So, the Kli Yakar goes on, "Nora B Nora B Rav Amram Chulei, right? There was this fire in the house." So, you see that someone who looks after food and drink that's what they're looking for, food and drink. They're chasing after food and drink, which is their aish of ta'avah. It's a a fire of desire that's burning within them. So, it applies to food, applies to whatever the yetzer hara is chasing. And we have another statement of Vayikra Rabbah, the idea is that they were because of drinking wine. I have here a source, look at number 12. Rabbi Ishmael taught the two sons of Aaron died only because they entered intoxicated with wine. It was the wine that causes arrogance. And it says in Habakkuk chapter 2 verse 5, look at number 13 on the source sheet. And surely he whom wine betrays, a haughty man whose dwelling shall not remain, who widen his desires like the netherworld and he is like death and shall never be sated. And he gathered all the nations to himself and he collected to himself all peoples. So, the idea is boged gever, that wine can cause you to betray yourself, your true self. So, that's the pasuk. And at that time they looked. They looked, therefore they were punished. That this is going back to the original statement, there's two ways to know about God, that which is possible, which we said is following his ways and his his his his actions, and then nimnit, what you should refrain from doing is try to know the essence of God. That's a hakira that's beyond us. Therefore, God chose to warn the people regarding investigating who it what his essence is. And how do we know? Look in Exodus 19:23, when we're standing at the bottom of Har Sinai, God is going to appear and we know that he appeared and we know that Nadav and Avihu looked while they were eating and drinking. So, what does it say? 19:23, number 14 on the source sheet. God warned them, he says, "The people cannot ascend the mountain for you warned us in saying, 'Set boundaries.'" Right? Not just set boundaries, but sanctify it. Rashi says, "I don't have to warn them because today they've already been warned. For 3 days you have to already separate yourself 3 days in advance. And then again they can't ascend the mountain because they have no permission. This idea of setting a boundary, that's already the warning. Don't try to investigate the nature of God. Don't come too close. This is what the pasuk tells us that Nadav and Avihu did. They came close. The idea was to place a border around or to reaching this understanding. Don't approach to try to find the essence of God. You can only know God through his ways and his actions. And it even says in Exodus 19:24 that even the Kohanim cannot go close. As it says, "But the Lord said," number 15 on the source sheet, "Go descend and then you shall ascend and Aaron with you." But the priests priests are mentioned, and the populace, meaning the am, shall not break forth to ascend to the Lord. Even the Kohanim. And the Kohanim similar to Moses, Moses thought, "I was up for 40 days without eating and drinking. I have this ability where I can perceive God." No, God says, "Even that I can't tell you." The Kohanim who have this, you know, the glory of God on their fingertips, so to speak. They have the knowledge of God in their mouths. They too are they're not allowed to to go up, let's say go up the mountain. To break forth and to go up. So, the Kli Yakar, five lines down on the right side, shaf hakohanim nigashim Hashem, even the Kohanim who actually do approach Hashem, they work in the temple, they're working and even the Kohan Gadol is working in the Holy of Holies. They shouldn't rely on this. Shemitza shem krovim makom, the very fact that they happen to be closer to God than anyone else. They might think it's permissible to them to grasp God's essence. Even them, the Torah says they should not go up to to break forth to the hasagas hanimnis, to try to grasp that which is impossible to grasp. You know what's going to happen? They're going to go crazy. There's this, you know, breaking forth and you babalu. All mixed up in their minds and their intellect and even their soul, it's going to affect their soul. The Torah doesn't even tell you what's assur at that point because it's already been described as an impossibility. You cannot grasp the essence of God. Al asher yaherisu sichlam litzroch acher hasaga hi. But rather, the command is not to become confused and break forth in your mind to bother yourself after trying to reach this point that this reaching this level understanding and seeing the Shechinah that we mentioned, each one all together together, both of them, that this all comes is through glancing, through looking. It's all in the sense of seeing. Chush haro'ehs has to do seeing. You're going to come that you would eventually come to a comprehension. You'll be looking with your intellectual eye. Which you know, I don't know if it means the third eye, but it basically means, you know, your intellectual perception in order to know God. Therefore, the God commands the Kohan Gadol to do what? Two That will prevent him from looking. One of them, should tziva lo inyan haketores. The first thing he commands him, bring the ketores. It's going to fill the room with smoke. Therefore, you cannot see the Shechinah. The Shechinah is present, it's sitting on top of the ark. And yet God says that day when you go in, you're going to bring the the the incense, you're going to burn it on the coal and it's going to fill the room with smoke. This will prevent you from seeing. So, one of this is that it's the the idea of the Qataris is going to cut so they know it's going to cover his eyes. The second thing So, it's only on the day of Yom Kippur. It's a Yom on a a no to Adam nafsho. It's the day that a person will afflict his soul. We describe when you're fasting, you have a humble spirit about you. You're not arrogant. You're not looking up. You have I don't know if your face is down, but you have a humility, a subdued nature when you're fasting. [snorts] All right, we already discussed the idea when you eat and drink, you can become arrogant. Right? There's a certain arrogance. Here you're talking about fasting, so it's the opposite of arrogance. It's the shiftless. It's the opposite. It's not an arrogant way. Could there actually be Aaron not like the way that the children of Aaron that they went it says in that we saw in in 24:11 in Exodus. It says it says that they ate and they drank and they gazed at Hashem. And that according to the clear car was the sin that they did. May his hero by who always tackles. After already after God warned regarding looking already our scene I told them in our scene I not to look. Like we saw in chapter 19:21. I'll you have to don't break forth to go up to Hashem. Why would there be why would there be a need to warn Aaron a second time that he he shouldn't come in at just any time meaning only on Yom Kippur. This is what we said. The doctor says you might die is much more effective than the first doctor who just warned them. He actually told them the consequences. So, to here. When they were warned the first time at our scene I don't need to it doesn't say you're going to die. When they were told not to you know to keep away from the mountain. Didn't say they're going to die. But here there is that warning that you will not die like meaning Aaron won't die like the children like his children did. That's what it means that they're more encouraged, more warned the the the by the second time than the first time. Now, also it seems like we can explain when it says right? So, that you will not die. Being according to we already saw in 33:20 that nobody sees me, no human can see me and live. You're right? But you will see God after you die. If that's the case, maybe a person's going to say I'm meet at the Israel. I'm going to kill off my evil inclination. Until I'm like like Moses. Until I have shed my physical body entirely. Then maybe I'll be able to grasp and understand this deep question about the nature of God which we already know is is something to be avoided. We already said Moses thought perhaps right? This was okay. Was 40 days without eating and drinking. He was already totally divorced from his physical body. It was like he had no body. Was angelic. He was completely spiritual. At the time separated from his body. Nevertheless, God comes and commands. You know you're a person cannot see me and live. What does it mean and live? The high and live is it see boy. It's actually a command. Do not die. Do not commit suicide. Don't become a suicide bomber. Don't think you're going to get to heaven the quick way, the easy way. This is it through the midst is through the midst is live through the midst is. And live. Right? That's the classic. I have here written down. Look at the number 19 on the source sheet. It's Leviticus chapter 18:5. You shall observe my statutes and my ordinance which a man shall do and live by them. Live by the midst is. Right? Don't die by them by them. We live by them. The last thing we just were reading. There you go. Do not commit suicide by in order to try to understand, comprehend God. This is something you should refrain from. Right? That the that in the cloud I will appear upon the copper is. Nevertheless, you're not allowed to see even though God says my presence will rest on top of the lid. You're not allowed to look. That's what it means in Yuma. Oh, we just read that verse. These are the midst is. It's in Leviticus 18:5. Right? Right? It's the midst is yes Adam by them. These are the midst is which a person should do and live in them. You don't die by them. This warning comes. You do not commit suicide. You do not take your life. There's no point. This is what life is about to there's certain things are going to be hidden. The things that are revealed, that is what you should involve yourself with and imitate God right? That which is his ways, those are which is his actions. And there's we will all experience and see the glory of God in 120 years. Right? Whenever it is that we all pass on to the next world. This world is all we have right now. We don't concern ourselves so to speak with the world to come. Of course we do, but we're not living there. We this is where because once you're the word is what we is the use the word used for someone who passes away. What's the root? They are meaning they're are no longer obligated in any midst is. That is not where we want to be. One moment in this world doing midst is is greater than all the world to come. Because this is the world of movement. This is the world of inertia. This is the world of accumulation of of reward. Once you're finished, you're you're there's no more accomplishing. Okay? Whatever you accomplished in this world, it will only continue. So, this is the idea. Work hard. Do the midst is here. Learn. Sit in a a sheer even if you don't fully understand everything because in the world to come you will understand it. Okay? You will understand. But if you never go to a sheer you won't have there's nothing to even start with. You don't have that moment of expounding on what you learn. Whereas if you come to a sheer and you learn and you get 20% or 80% you'll just continue in that same in that same mode of learning. Anyway, so that was just the beginning. We'll continue this next year. We'll follow through. And we wish everyone a great and we'll see you next week. Have a great life. Go to. >> [music] [singing] [music] [singing] [music] [singing]