Rav Yitzchak Breitowitz: In What Way Was Korach as Great as Moshe?

You see your tomorrow [Music] Okay. Hi everybody. Um, thank thank you for coming. Uh, even though uh, this year was not publicized. Uh tonight Sher is praying for the victory of our soldiers and all of the fronts of the war, for the lasting unity of the people of Israel, for all of those whose health has been affected by the war, for the safe return of all of the hostages and uh Rafu Shalma for Aram Mendel Benor Hudel uh by uh Dr. and Mrs. Ran Corey. Thank thank you Leah Nishama for Schlommo Dove Ben Yoseph Yahosua who is the son of Kana Firestone. Kana Firestone happens to be a very very close friend. She in fact is the shan that uh made the connection myself and my wife. So, we go back uh quite a long time and unfortunately she she did lose a a son, an adult son a while ago, a few years ago and our heart goes out to her. Uh I has so far raised 70% of the money to purchase 15 more sets of fillin for our courageous soldiers who have requested them. Thanks to those who have already donated. One can contribute via the website and send a memo that the donation is for the army to fillin fund. Um it's been uh a very very amazing few days here in Israel and throughout the world. Uh the difference between last Tuesday night and this Tuesday night is very very marketked. Uh we've been za really to see really miracles basically. Again, I'm not a Nvian. I'm not a I'm not going to pasin. Uh something is an open miracle whether you say halal or don't say halal. I'm not going to address those issues whatsoever. But this was a phenomenal phenomenal deliverance. A deliverance that benefits Kali Israel and benefits the entire world. the destruction of a nuclear capacity and the fact that people were so afraid that this would lead to an endless series of wars uh that would just go on for years and years and years and years and Barashem although I don't know if you apparently there there have been some violations of the ceasefires right away already Iran and Israel responded and I don't know if you saw a little video of Trump uh where he was quite upset and he kind of overemphasized Israel uh And of course he also uh insulted all the reporters there. And uh he used for the first time that I remember a fairly profane term in public. He said although it was funny he said that these guys have been fighting for so long they don't know when he used the f word. They don't know when to stop. You know okay whatever says am I clear anyways. I hope that's clear enough for you. Um but be it as it may I mean we're not out of the water yet. First of all, at a minimum, at a minimum, we have katuim who are suffering. So, uh this is not a time in which our joy is going to be total. We have to dab. And number two, kamas are still around. I mean, there's still a lot of dangerous actors around. So, this is not a time to abandon our tahillim. But the way Raashu put it a very nice way. He says you have to add to your shir hamalos, which are the psalms that you say in times of distress. You have to add mismoda a song of thanksgiving to Hashem because yeah, we're still going through tough times. And we have to dab and we have to do chuva and we have to rise to the challenges that Hashem is giving us. But at a minimum, he gave us a hug. He said, "I'm with you. I'm protecting you." And that's something we have to be very very very grateful for. And it's a great great sus to be able to experience that uh in our lifetimes. People thought such a thing would never be possible short of mashiach mish coming and we see that again we're mashik we're in the the footsteps of mashiach but even before the open revelation of mashiach we were z to this type of Yeshua. So uh it's a very very special time to really be grateful and of course how do you show gratitude to Hashem of course by expressing gratitude but by also living the life that Hashem wants us to live. So this is a time when bafka we should strengthen ourselves in mitzvos and in Torah learning in mim that's how we show our gratitude toward towards for the that we've been to see okay um so again we hope that everything will just continue in in in the good direction that that we've already seen a great start of uh we come to parch korak of course that's kind of a downer uh Parches Korak. Uh we have a revolution against Mosher Rabeno and and Aron and the revolution ends as you would expect badly for the revolutionaries. Uh and it's interesting that there's a basic nonsequittor in the whole para. Korak is really Mosher Rabenu's cousin, right? Because uh Mosher Rabenu was the son of Amram. Well, actually uh okay, it's it's a first cousin once removed because basically you have Ley. Ley has three sons. Giron, Kahass, Marari. Kahass has four sons. Amram, Yitsor, Kvron, Uziel. So, Amram, who is Mosha's father, and Yeitsur, who is Korak's father, are brothers. They are the sons of Gahass. So, therefore, Moshe and Yeah, they are first cousins. Mosha Aron who are the sons of Amram and Korak that is the son of Yeetsar both of whom Amram and Yeitzar are both the sons of Kahass. So Moshe and Aaron and Korak are all first cousins. And Korak seems to make the argument that why are you guys he's he's claiming both against Moshe and against he's saying why are you guys in a position of authority? Every Jew is holy. God spoke to every Jew. So Korak is asserting a political position that we might call radical egalitarianism. Basically we don't need leaders. We don't need structure. Every one of us is capable of a unique relationship with God. Um every man is a king was a populist saying in the 1930s. Every man is a is his own king. Of course uh that's also called anarchy. anarchy is no government. And um I remember reading years ago, it was kind of a joke, but it was true that uh they wanted to hold an anarchist convention in the state of Washington, but they had no way of organizing it because there was no there was no structure as it were. But in that sense, even though Korak was very aggressive in pushing this, Korak's rebellion is very common to what people say today. People often say today, I can I have my own relationship with God. Who needs organized religion? Who needs who needs somebody else to tell me how am I supposed to serve the Almighty? I believe in God, but I believe in God in my particular way. And Korak, at least rhetorically, now we're going to see he doesn't really mean that, but Korak, at least rhetorically, is making the statement, we don't need intermediaries to tell us what to do. We can figure it out. We all heard at Mount Si, right? I am the guy that took you out of Mim. You shall not have any other any other gods. That's Kovak's argument. Uh some people describe it as radical egalitarianism. Some people describe it as the common sense rebellion, the rebellion for the common man. Now, given the fact that that's what Korak is arguing, Mosher Rabenu's response appears to be a nonsequittor because Mosher Rabenu basically says, "Hey, Korak, you're a Levy. What are you complaining about? Didn't God give you authority? Didn't God give you importance? Didn't God give you prominence? Why are you complaining that you don't have something else? Didn't Hashem give you enough glory and honor? But wait a second, that's a nonsequittor. If Korak would have said to Moshe, I should be a leader instead of you. So Moshe could answer, listen, Hashem gave you important things to do. But if Korak's argument is I'm kadoshim. Everybody is holy. Moshe is not answering that argument by saying to him, "Oh, you're kadosh, too. You're a ley." Korak could have said. It's not about me. It's about kulam kadesha. So, the problem is what Korak is ting against Moshe is not what Moshe is responding to. But Moshe probably knew exactly what his real That's correct. So the the answer is that obviously there is a hidden agenda in what is going on here and indeed this has been the history of virtually all political revolutions uh certainly in recent centuries uh for example the French revolution you know wanted to overthrow uh the kings Louis 15th 16th I don't remember which Louis it was but whichever Louis it was liberte ealate fraternity liberty equality, fraternity, right? It was a way of achieving a greater democratic society, whatever that would mean then. And what did you get? You got robes Pierre and you got oppression that was actually worse than whatever the kings were doing. The Russian revolution overthrowing the Zar. Yeah, the Zars were pretty bad, but the truth is Lenin and Stalin were a lot worse. So what often means is when people kind of try to get supporters by saying we're going to be equal, we're going to have all the power together, it's often a power grab to simply replace one power structure by another. You might remember uh George Orwell's book um Animal Farm. uh 1984 is another book he wrote, but Animal Farm was a parody of the Russian the 1917 Russian Revolution where the animals revolted. They rebelled against the humans who ran the farm because the humans were oppressing them. The humans were abusing them. They felt that the humans were not recognizing animal rights. And the leader of the animals whose name was Napoleon, Napoleon was a pig kind of organized a revolution in order to secure greater equality and rights. And what happened was Napoleon became a dictator and the animals were simply under one master instead of another master. And and Orwell's point was that was exactly the trajectory of the Russian revolution. And this is what Mosher Rabenu sees. Mishra says, "You know, you're talking equality. You're talking everybody's equal. You're talking uh nobody should be ruling over somebody else. Let's be real, Korak. You're really jealous and you want to be a leader and Hashem didn't choose you. So, I have to tell you, recognize that gave you and gave you and gave you position." The hidden agenda is a very powerful point because often what is really in our subconscious or even our conscious minds does not correspond to the types of claims that we're making. Bisharenu knew it. Of course, he was the greatest of the Naveim, but there's one other person who knew it who's not so famous necessarily and she's not even mentioned explicitly. Uh in the list of the revolutionaries who joined Korak, it mentions of course the perennial troublemakers Dustin and Aram who always had it in for Moshe no matter what. Uh and it mentions people from Ruvane and it mentions Nissim 250 uh distinguished members of tribes. But then it mentions one guy who's only mentioned once in the whole Kamesh own Benelis. a man called on Ben Pelis joined. Now, interestingly, when the Kish later says the ground opened up and swallowed Korak and fire came and destroyed the 250 heads of the tribes, it doesn't mention that own Ben Pelis was destroyed. Meaning the list of the people who died is not the same as the list of the people who joined the revolution. What happened to Ben Pelis? So the gar Sanhedrin says on Ben Pelis was rescued by his own wife because on Ben Pelis hears Korak's campaign speech very political and on Ben Pelis comes home and says to his wife I'm going to join the Korak rebellion you know I'm sick and tired of being bossed off by people I want to be my own man and this is the chance I will be my own man. So Mrs. Ben Pelis in the time-honored manner of all wives who can kind of keep their husbands straight basically says, "You're an idiot. You think you're going to become an important person here. If Moshe wins, you're in trouble. And if Korak wins, you're going to be a nobody. What are you going to gain by this?" It's interesting. She didn't give him mus. She didn't give him a religious thing. She could have said Mosha MSO MS. She didn't use the from approach because he was not holding there and that was not something he would receive at that particular moment. She used a very practical pragmatic approach. Says you're going to be a nobody one way or the other. So what's the point? And as a result she saved him from joining the rebellion and she saved his life. She also had another tactic uh because apparently uh Korak's men or people were going tent to tent to tent to try to uh enlist people and when they came to own Meelis's tent she uncovered her hair and apparently a married woman covers her hair. So apparently even they even Korak maybe for appearanc's sake was not going to violate that. So he stayed out of the stayed out of the tent. So this is the idea of the hidden of the hidden agenda. Uh now there is uh another point though here that that's based on a very intriguing gamatria of the Arizo and the Arizal does not fully explain it and the gamatria goes the following. Let us take the numerical equivalent of kra. So k is 100 ra is 200 is eight. So korak is 308. If you take the numerical equivalent of mo is 345. Korak is 308. Moshe is 345. The difference between Moshe and Korak is 37 and 37 is the gamatria of the name Hel. He cayenne and he the first person who was murdered. So therefore the Arizal says we have the following arithmetical formula. Moshe minus heel equals Korak or Korak plus Hel equals Mosha. Well, numerically that works out, right? Because uh 308 + 37 is 345. 345 minus 37 is 308. But what is the significance of that numeral play? Like why why would that be significant to the story and what is the inner meaning? So there's a beautiful hezbar to the Arizal from the Shame Mishmish is a great shari at the beginning of the 20th century. Um his father was even a more famous Gudle. His father was the the aaner the sakachav who in turn was a son-in-law of the kutskar revi so the shame was not only the son of the azer he was also the grandson of the kutskar a great but again he was a great in his own right and in his safer shame mish he offers the following let us go back to the very beginning of the creation of the world where Adam and Kava had two sons, Cayenne and Heb. And uh that was a very very busy Friday because Adam and Kava were created on Friday. They had their children Cayenne and He on Friday who were fully grown. And at least according to some Midrashim, Cayenne killed He before Shabas. That is a mlo meaning there is a maklo. See, if Cayenne killed He before Shabas, that actually means Cayenne killed He in the Garden of Eden. So, some say the whole Misa happened after the the expulsion, which fits the chronology of the Kish, but whatever it was, Cayenne killed He. Now, let's analyze the names here. Uh the first child, although they were twins, but the first twin that was born, she called him Cayenne because she said Kava said esemi. Now ki is actually a little little bit of a hard word to translate in Mishna and Gomorrah. To be ka always means to acquire. I acquire something. I bought something. I mean, same thing in modern in modern Hebrew. But in biblical Hebrew to be Kona often means to create. So for example, uh after Ara defeats the four kings and Malited, the king of Shalm brings Ara bread and wine. So he says blessed is the almighty God. K does not mean he acquires heaven and earth but it means he creates heaven and earth k. So as a result when when going back to Kava when Kava calls Cayenne Cayenne she says Hashem she is saying I created a man with God. It's interesting she doesn't seem to give her husband any role here. That that's an interesting issue. But she says God and I created this child. That's cayenne. Now he there is no reason for the name he that is given. But we know what he means. He means breath. And as a result it's often a synonym for nothingness, something ephemeral, something temporary. And the most famous usage is in Schlomiker Cohelis Ecclesiastes where Schlomch looks at the futility of the world, the worthlessness of the world and he says havalimares the preacher says well the famous English translation is vanity of vanities says the preacher everything is vanity but I but I want to point out that The meaning of the English word vanity at the time of the King James Bible in the 17th century is not the same as vanity today. Vanity then came from something is in vain. It's worthless. Today vanity is used for pride or arrogance. So vanity of vanities in modern English does not convey havalim. The more modern translation would be futility of futilities. Everything is feudal. Remember Schlom Melik's whole lesson in Goellis is that all material things eventually disintegrate. They don't endure. There's no enduring value in them. Cohelis for most of the book is a very depressing book. uh but at the end of the book uh it says so serve God do his mitzvah and then your life will have meaning and value. So without knowing yet why he was called he means breath. It means vapor. It means that which is ephemeral. That which temporary. Now it could be the Gomorrah says very often that when someone gives a child a name, it's almost a divine prophecy as to what that child's future will be. That perhaps Kava named him he as kind of a prediction. Not that she was aware of it. That he would die. that he would be temporary and he would have no zera right there. Human beings are not descended from either cayen or human beings are descended from the third son who came who came later. But the sheamish offers the following typology that cayenne and he represent two aspects of the human being. Cayenne I created right? What did she say? I created manuh something with God. Cayenne represents the impulse of the human being to dominate to control to create to subjugate the world. And that's very very important because God gave us a mission. God put Adam in the garden of Eden. Leavda to cultivate the garden shaman to protect. We're supposed to build cities. We're supposed to drain ditches. Excuse me. We are supposed to find the cure for cancer. Amuna in hashem supposed to have the fantastic army that we have. Amuna in Judaism is not passive or quesuscent meaning you don't take the attitude I'll do nothing and God will give me victory. Yeah God it is God that gives you victory but you are muy to do your part. It is God that gives you parasa but you have to have a job or find some source of income. It is God that gives you health, but you have to either seek medical advice or take even better take preventive preventative health measures that'll help you not to get sick. Meaning there's a man god partnership in making the world a better place. Amuna is not passive. Amuna is not I do nothing and I leave it all to God. Refurers says that is the very meaning of the inu after the six days of creation. God created to do meaning he left creation in an unfinished state because he wanted the human being to be his partner in making the world a better place. This in fact is the symbolism of brisma, the symbolism of circumcision in which people ask the question, if God wanted Jewish males to be circumcised, why does he create them uncircumcised? Are you improving on God's creation? And this is raised, this is an argument that is raised sometimes by an anti-ircumcision movement, many of whose members are Jewish. But the truth is a matronisa, a Roman matron asked Rabbi Aka, "Why do you think you're improving on God?" And Rabbi Aaka gave her the mushel of bread. He says, "You know, bread does not grow on trees. You got to plant. You got to you got to plow. You got to plant. You got to harvest. You got to thresh. You have to then grind. And then you have to knead. And then you have to bake. Why doesn't God give you the bread? The answer is he gives you the raw materials. You have to take the initiative to create something out of those raw materials. Britzma is the same thing. Hashem created the Jewish male at least defective and imperfect and human action has to bring him to a state of perfection. In many many ways that even applies to the idea of Torah learning. We spoke about this before shuis. I don't want to repeat it. In which god gives Moshe principles but it's left to theim to take those principles and apply them to new situations. God says we have a partnership. So the notion of divine partnership is implicit in cayenne. Cayenne represents that force of humanity that creates that innovates that does that tries to make the world a better place. Now the positivity of that is you take initiative. The negative side side of that is this could create hubris arrogance gya right a person says I'm the one that does it and at that point your ego takes every takes over and becomes a destructive force rather than a constructive force. He vapor air breath futility represents the the opposite mida in which I'm nothing. I'm a nobody and anything that happens in the world is only from God. The mila of the he personality is its humility and subservience to God. The negative aspect of the heaven personality is its passivity and its failure to take initiative because it believes that God will take care of everything. What's the use of what I do? The truth is I I hear I mean the truth is I hear that sometimes in our in our own communities people say makes no difference if you have an army it makes no difference if you have this makes you have that. You know uh God will huh why are we here? Why are we here? Where? Yeah. Why are we here? Well, well, I mean, some say we're here. Okay. Yeah, you're right. Uh, and it makes no difference who you vote for, you know. I mean, basically, if you're if you're going to take the role that Hashem will do what he does, no matter what human beings do, and human beings have no role in the formation of divine hashtaka, then you become totally passive. You don't you don't do anything at all. So the mya of cayenne is initiative energy, creativity, proactivity. Theisurin is egotism and hubris. The myo of he is humility and subservience. Theurin of he uh is passivity and paralysis. Ideally, both of these qualities need to be combined within a single human being. And in a very very brilliant essay, many of you might have come across this over the years. I think it's it's available online for free. Yseph Dov Salvage of Joseph Salvichek wrote a very long essay kind the size of a small book called the lonely man of faith in which he points out that all the way back in paras bracius. The creation of Adam Harish is recounted in two different ways. Right? In the first narrative, it is described as being created as a dust of the earth. In the second narrative, it is described as being created in the image of God. I'm sorry, I reversed. I'm sorry. In the first narrative, the image of God. In the second narrative, dust of the earth. Now, secular Bible critics who always go with this idea of multiple authorships. They they want to say, "Oh, there were two different authors and they stuck two inconsistent narratives together." But we don't believe that, right? We believe every word of the Torah is from God. So why does God give us two different accounts and they're even separated of how adarish was created? So if Salvetric says the purpose of the Tyra giving two accounts for the creation of man is not to indicate there were two authors, of course not, and not to indicate there were two men, of course not, but to indicate the multiple dimensions of the human personality. And he actually called this Adam one and Adam two. But but not that these are not two people that that there's a dimension of Adam that's called Adam one and there's a dimension of Adam that's called Adam 2. And he gave further designations. Adam one is called majestic man and Adam 2 is called redemptive man. Majestic man is a person of power, ability, confidence, vision. He's in the image of God. God gave within the human personality kohos both in the physical material scientific realm and in the spiritual realm. And therefore, Adam one tries to emulate in creativity and initiative. But Adam one needs to be balanced with Adam 2. That at the end of the day, I'm dust of the earth. At the end of the day, I'm nothing. Once again, Adam one without Adam 2 is arrogance. Adam two without Adam one is passivity and paralysis. So and therefore the Tyra gives me two different accounts of the creation of man to indicate that within the human personality. There must be the aspect of both majestic man and redemptive man. They're all in one. And of course this corresponds to the famous statement of Rabuniski of the 1800s uh that I mentioned uh the other uh the other week uh that you have to have two ideas in your pockets. One is I am dust and ashes. That's redemptive man. He finds his redemption that way. And the other is because of me, one person, Hashem created the whole universe. I need both of those ideas at the time. So what basically happened was says the shamish going back to him that these two aspects that were they were included they were split into cayenne and he cayenne took the creativity and initiative aspect and he took I am a co-creator with God and he took the passivity and subservience based on very deep very very deep amuna. Uh indeed even in abodess hashem kayen is a bit of a creator. If we ask ourselves who was the first person who intuitited that hashem would find a carb undesirable for whatever reason. It was cayenne. Cayenne brought the first Corbin. It wasn't choice and it wasn't optimal. So, Hebell just improved on Cayenne's idea, but Cayenne was the innovator and and the like fact also tell us even in a good way that it was Cayenne the Medish is assuming Cayenne killed before the expulsion uh garden of Eden that it was Cayenne who taught Adam Marishian and Shouba. Cayenne did Chua on his sin before Adarian did Chua on his sin. So Cayenne taught the idea of choua to Adarian. So we know that the Arizal very much uh talked about the idea of Gilgal reincarnation that if your nishama did not complete its tapid in this world so you come back you can come back a second or even a third time to kind of fix the deficits that were not fixed again. Gilgal is not an article of faith. There were great rabbis who did not believe in Gilgal. If Sajon claimed that Gilgal was taken from other religions, right? The Rambam never mentions Gilgal. I think it's fairly safe that he would not have agreed to the idea although we don't know. On the other end, Ramban mentions it. And the later Makubalim take it as a matter of course. uh Rafaim Vital wrote a whole book based on their Rizal's teachings called Shah Hagilgulim uh the gate of reincarnation. In fact, you can even go to kabad.org and you can even see a whole translation of the shahagilgm. Uh it's a more complicated process than than one would assume, but the basic idea is relatively simple. God gives you a second chance or even more to come back and fix it. So both Cayenne and He messed up. Cayenne did not incorporate redemptive man. He did not incorporate majestic man. So they were sent back into the world to try to rectify their deficits. So the Arizal understands that Korak was a reincarnation of Cayenne. And Moshe who was of course the most humble of all people was a reincarnation of he [Music] now Moshe Rabenu was makama of he because what's the problem he has humility subservience and amuna but he doesn't take initiative or show leadership So what did Mosher Rabenu do with the nish of he? He became the great leader that took us out of Mitam that brought the makos of that gave us the Torah that prayed and interceded for Israel. So Mosha Rabenu was making the nama of he by bringing in the positivities of the qualities of cayenne. Korak on the other hand was saddled with the anger and jealousy of cayenne but he didn't incorporate the he and that's why what happened therefore was was an exact reversal if the first time around it was the cayenne that killed he the second time around it's he via Moshe who kills Korak who orchestrates Korak's death okay so essentially what happened therefore Because Korak and Moshe were given the chance to rectify the nishes of Cayenne and he Moshe rectified the nishama of heak did not rectify the nama of cayenne. Now we have to understand that even cayenne had greatness and korak certainly had greatness. Korak came from Levy, came from Kahas. Korak was one of the Levim who was Z to carry the Arona Kesh in the Midbar. And in fact, if you remember, although Korak died, the ground opened up a great great miracle. But it says in paras not in this para actually the ben kak korak's children his sons did not die and uh it actually explains that the ground opened up they actually fell in but there was a little cliff obviously they did chuva so Hashem allowed them to climb out of the cliff and live and you know when you read tom there are 11 chapters of tahillim that are ascribed to the ben korak. Maybe the most familiar of them uh is before we say mismar and you know people think I didn't know there was another korak. The answer is there is no other korak. That's this Korak Korak's descendants, the descendants of his sons who did not die became the great Levim who sang Shira in the Ba Miktash and who composed to Hill. And among those descendants was the Na'vi Shuel who was as great as Moshe and Aaron together. In fact, some say this is what led Korak astray. What led Korak astray was he saw with he would have these levim in the B mikdash and he saw that his descendant would be Shuel who was equal to Moshe and Aaron. So he figured the apple does not fall far from the tree. If they're so great it must be from me. And that kind of led him astray to think he was greater than Mosha Vara. So Korak had greatness. Korak had tremendous tremendous greatness. But his arrogance and ego destroyed the potential that he could have had. So now look at the arithmetic. It's so beautiful. Korak was as great as Moshe except he lacked the quality of heaven. Right? Moshe minus the heel is Korak. Meaning Korak is the same as Moshe except for the fact that Moshe has the humility and the submission to God. And therefore, if you would have taken Korak and you would have added he would get emotion out of him. That's how great he was. So we have to think twice. We think about Korak as such a bad guy, such an evil guy. Korak was a great person. But essentially this is what to mix my metaphors. This is what uh is known as a Greek tragedy, right? Under um under Aristotilian analysis of what is tragedy. So Aristotle said tragedy is not when a building simply collapses. You know that's a catastrophe. That's sad. But tragedy is not when you're destroyed by an external force. Tragedy is when there's greatness, but you are destroyed by a flaw that is within you. That is tragic. And seen in this way, Korak's destruction is that of a Greek tragedy. The flaw that destroyed him based on the shamish interpreting the Arizal is that without the he all he had was the cayenne and the cayenne tended towards egotism arrogance a belief in that you can do it all you don't need to be mavatal you don't need to nullify yourself to god or to god's leaders and that destroyed him that was the destruction of a great man. Now the greatness was so present that God did allow it to continue in his descendants who then refined it and turned it into something positive. But Korak himself had to go because without the he just becomes a very very destructive force. Now it is interesting that the great makubel rabakaria mipano pano was a city in Italy. So he's called the rama mipano actually a very very great makubel. Uh this was the generation after the Arizal. In fact, Rami Pano uh was actually a very very wealthy person as well lived in Italy and um he actually financed the publication or the uh the printing of Ra Kairov and Mishna. He was a friend of Rav Kairo uh but he was in Makuba and he was the one who actually introduced the Aizal's teachings to Europe from Eric Israel. He came to Italy and he was the major disseminator and he has um you know a number of sorim the most famous safer is a safer called Assur Mamaros 10 essays uh each one is the size of a book basically uh and Assur Mamaros is a very famous cafer but it's a very very difficult safer very very few people even learn it that's never uh been translated into English but in the safer although I I Remember as a bakar in Israel just 14 15 I remember my rashiva rebran mentioning in passing just in passing that in the slabka yeshiva the uh better bakram used to enjoy learning the safer mamura. Apparently uh in the European yeshivas it was uh it was learned at least by Mitsuyanim. But uh the Rami panos says all sorts of unusual things. And he actually says that Leosid when Mashiach comes, Korak will not only be resurrected with the dead, but Korak will indeed get everything he wanted or at least some of what he wanted. He will be the Cohen Godo. Korak will be more than the Coain God. More than Am what? More than Yeah. Yeah. Well, well, this is part of a larger thing which I I'll try to elaborate on for a few moments in which all the VM are going to become is a ley, right? So how could a lady become a kangle? The ramy pano says based on that all of shvat levy shall become kohanim meaning you're no longer going to have distinctive kohanim and levim but all of shvet le is going to be upgraded to kohhanim and within that new redaction korak is going to be coen. Now here's mazba with a mahalik that's a little different than we talked about. I'll mention it although I have to admit um I don't fully understand all the implications but I'll give you something that you can think about and you can coitate and see if it makes sense to you. If you remember uh the Tyra begins with the words in the beginning Elohim created the world. Now, Eloim Rashi points out is the name of Hashem that is associated with the powers of judgment. Din. So, Rashi says it was originally plan to create the world based on strict justice. Elohim. You do a mitzvah, you get $5 million. You do an aber, you get zapped. No second chances. But what happens? Hashem saw that the world could not survive based on strict. So he had to combine the din with rahim and the rahim is yud. And that's why later it says hashem elohim made the world. The original makshava was pure den. But Hashem's eventual execution was a hishadvos a combination of din and rahim. The makubalim say that the root of b shama's nishama b shama is always stricter is midin. The root of B hill is raim and since in this world the dominance is raim with some the is like but says the when the world reaches a higher state of perfection Hashem will revert to a world of den. So den is actually higher because den is is truth. Hashem is giving us breaks in an imperfect world. But in a perfect world, we go back to God's original plan. And that's why it's brought down that the is going to be like mid. So the Arizal says again the rami pan brings all of this that this is signified by kohanim and levim which is not the dr I gave you last week so don't confuse with that I gave you a different dress last week but the result says kohhanim representim and levim represent the kak of din in this imperfect world raim is dominance So the ley is subordinate to the cohen. But in the perfect world the kayak of the den is going to be dominant and levim will become kohanim and korak will become the coen. So based on this some want to learn that this was also kak's problem. Korak gazed into the future and he saw that he's coen gun. So he figured it ought to be now, not realizing that we're not yet in a world where that type of hanhaga is going to be possible. So we already saw that Korak got misled by the future by looking in Shel and here he gets misled by looking at the job that's is waiting for him but it's waiting for him only when the dinim can take over because as it says Mashiach in a state of perfection even the miden becomes sweetened cult ideas but this is yet another perspective in what led to Korak's uh downfall. Okay. So maybe we'll we will stop here a little early. I'm not a little under the weather and you should all have a wonderful wonderful week, a wonderful chabas and uh we should all continue to see simas and ouras are still with theim that they should come home healthy and safe and the should also be be safe because there's still a lot of military actions going on in a lot of different places and are still in danger. So we we do have to be very very careful. Be well. Let me [Music] see your birthday. My name is