Parsha Perspectives for Today (Ki Sisa)

good morning boakertov and welcome back to partial perspectives for today our weekly study of the parsha trying to extract the lessons for our daily lives i want to thank our generous sponsors as always despite the partial series for the year becky and avikas the family loving memory of david grossman becky's father nishmas david thank you so much for your generosity and for your friendship also this year this morning is sponsored by sandy and sydney goldschmidt in memory of their parents and it's about matasya moshe in honor of their yard sites in the month of adar this week she is also dedicated to eddie broad on her birthday by her grandchild by her children grandchildren and hashem her great-grandchildren they wish her many many more and we wish her many more healthy and happy years at maya the esrim what a beautiful beautiful sponsorship what a beautiful beautiful bracha and amir it should fully come true we have the privilege this week of learning together parshas ki sisa page 484 in the art scroll stone hamish and parshas kisi so we now transition we've gone through the story of the development of the birth of a jewish family we've gone through the birth of a nation who emerged from egypt we received the torah we then put the torah into practice and applied it with the detailed laws of pasha's mishpotem truma and tetsava introduced us to the concept of the mishkan of creating a house for hashem and now we get into trouble for the first time the jewish people really get into trouble of course our partial contains within it the egg but before we get to the ego by diversifying a more god speaks to moshe sanchez but israel it's time for another census of the jewish people we know we've seen hashem loves the jewish people and how do you express affection for that which you love you count it you review it some people know their stock portfolio some people know their real estate holdings some people know sports scores some people know their grandchildren's names and birthdays we count and we review that which we have the most love and the most affection for and so rashi tells us that hashem continues to uh continuously count the jewish people ish tomin we begin with the ishtamin the great review we're going to do several beautiful pieces in the ishtar men kisi sausage paneer so the pasta describes how was the census done ze it knew everybody gave kola over this they give everybody who is included everybody is passing through the census i have of the sacred shackle shackles 20 guerra half a shekel as a portion to hashem rashi here on the spot tells us i don't know what you're talking about how do i do this census what are you talking about i have shekau what does it look like how does it feel i don't know what you're talking about so hashem gave him a vision hashem showed him you don't know what i'm talking about here is a half shekel on fire vam hello and hashem said to moshe yet new you see this half shackle you see this coin on fire that is what they are to give that is the instruction you are to give them so wonders yes was made out of this fashion out of one piece so i understand it was difficult it had very intricate detailed uh form and i understand moshe was confused what exactly should it look like and how exactly do i make it so hashem had to give him the architectural plans hashem had to show him an example of what it meant but this it's a coin who hasn't seen a coin who hasn't interacted or transacted with a coin what was exactly the source of moshe's confusion and how was that confusion solved by hashem showing him the image of a coin and a coin on fire venera levar and cesaro have dropped the following listen to this lesson moshe wasn't confused what does a coin look like anyone who's been alive knows what a coin looks like knows how to transact with a coin what was the source of moshe's confusion moshe says i don't understand i don't understand god you're telling me that the jewish people they're giving this half coin is ko fair enough show it's going to redeem their soul why does a soul need to be redeemed because the soul has made mistakes we're all human and we make mistakes we've come up short we failed hashem we failed the people around us we fail ourselves and we need to redeem ourselves we need to believe in ourselves we need to atone for those mistakes we need to pledge and promise and come back better than ever so says moshe someone who in fact has made mistakes and somebody who needs to repair and return from those mistakes a half shekel you pay your way a coin what is so special what is so magical about this coin says moshe how does that work ko fair naf show to redeem the soul to atone for mistakes a coin it's the same half shekel for everyone how could it be are you telling me that sadiq the righteous person needs the same redemption as the wicked the person who fails infrequently needs the same opportunity for a pair as the person who can never get it right how could it be the same half coin that our partial continues by telling us the wealthy can't give more and the poor don't give less you're not allowed it's the only appeal ever brs global campaign still going give whatever you want there is no minimum give a dollar we're grateful for your partnership give a million dollars we'll never cut you off what kind of campaign is this that you're not asking for more or less and how does it work how can everyone give equal when we haven't equally led the same lives or made the same mistakes so says look at the major chance of moshe how does it redeem the soul and how does everyone get an equal redemption so here's externally superficially it looks like everyone's giving the same half checkout but what is the fire what is the bren what is the energy that you bring with it there's the external superficial act but then there's the intent then there's the passion then there's the mindfulness and the concentration and the intentionality what do you bring with it and that's what hashem was showing moshe he says moshe all claustrophobic the same tarjak mitzvos and all clashes are all of the same and all people no matter how righteous no matter how wicked no matter what level they're on no matter who they are we are bound by the same external actions but you know what differentiates us you know what makes us unique and distinct from one another you see this coin that's on fire what is the fire you bring are you ice cold are you extinguished are you casual are you distant or are you on fire do you care deeply are you passionate do you invest and give your all that's the ko for naf show what hashem was showing moshe was the ko for nature the redemption of the soul doesn't come from the half shekel that's the manifestation of the external act where does it come from the aishma what is the fire that you bring us where we give our soul is not in the money that's giving our bank account where we give our soul and when we give our time and we give our resources where we give our soul is what we put of ourselves in it that's the shecker which is kopher nafsho ravdruk doesn't quote this but the same can be said when we read the partial same seem the story of the prince of the people who seemingly all brought the exact same sacrifice we read this on hanukkah they all when they erected when they celebrated the inauguration of the tabernacle of the mishkan they all brought the exact sacrifice precious nassau and yet the torah goes out of its way to tell us over and over 12 times it repeats the same passage painful on the ears painful on the shabbos morning you're listening 12 times to the same paragraph the only difference is the name and why couldn't the torah have simply said this was the carbon of the naseem these are the sacrifices that each of the princes brought times 12 here are their names they each brought the same one terribly inefficient to take up so much space in the sacred torah to repeat over and over and over again and the commentators explained yeah on the outside superficially it looks like they're going through the same act but you know each one brought a different piece to themselves each one dedicated different invested whether they were on fire look around the shoe look around the community and we're all operating out of the same sitter we're saying the same words of the same shmona esre but not everybody in the room is darvaning the same so externally you're given the half shekel externally you're given the same amida but what fire do you bring is a little spark barely holding on is that a raging fire and that was showing moshe the mad here is a coin on fire because it's not about the coin it's not about the act it's about you what part of your neshama how sincere how mindful how invested are we in what we're doing and whether it's davening whether it's torah learning whether it's the mitzvos tallest filling candlelighting we just had purim listening to the mcgill and are we going through external acts mindlessly putting a check mark when we're done or is the ramada are we on fire are we invested in drawing close to hashem are we transforming ourselves are we trying to operate in this world and to live and to extract the most meaning from it how present are we and how on fire are we but there's a second interpretation of druk has and i love it listen to this zayat knew says rashi harulokim in my hashem showed moshe the image of a coin on fire look at it new this is what you need to give ma what is the illusion what is the hint what is the deeper message we just said one here's number two you ready vanilla varsity remember a person should never hesitate to give stukka because i have a finite resources money is a finite commodity if i have x in my bank account and i give you part of x i have x minus what i gave you so a person might hesitate a person might resist giving stucco because they think if i share if i give there's less for me so hashem's answer is no kazeetnu you see this fire you know an amazing quality of fire you take a candle you take a torch you take fire and you can light an infinite number of other fires without diminishing the original fire at all take that candle take that light take that fire and light everyone and everything around you and the original candle is burning as bright as it was it's not depleted it's not diminished at all and that's what hashem was telling moshe when you're talking to a people and they're hesitant and they're resistant and they think my resources they're finite if i share if i give if i partner if i invest there's less for me i can't do that i don't want to do that show them a coin on fire and like fire let them realize that for hashem there's infinite resources kimobin is seen just like fires an indispensable commodity we need fire in order to create energy fire gives light fire gives warmth fire is critical we can cook with it and we can warm ourselves up ask the people of texas how important fire is but it can also destroy it can burn it can consume money this is the mission statement about money hashem says contribute and donate to the building of the mishkam or contribute and donate to a census to be counted but you need to be acutely aware of the potential of money money like fire fire can create illuminate warm bring energy fire can consume it can destroy it can obliterate oh near the vara rem is bizarre or here is a fourth interpretation a person says to themselves i'm giving such a negligible amount yeah i'm a member of the brs global community because i appreciate and enjoy what they offer all i can give is a dollar so why bother giving the dollar it's humiliating it's negligible it's nothing no every dollar counts you don't know which dollar puts it over the top and where do you see that in a fire because a little spark can launch a fire that rages a tiny spark can launch a fire that obliterates and destroys or that creates and warms it begins with a tiny thing that turns into something great and the same is true with stuck up so we started from radruck four answers to the question moshe didn't know zayat knew what are you talking about hashem everyone should give a half shekel that's a call for naf show that will redeem the soul hashem what are you talking about hashem showed him a coin on fire how did that answer what did moshe not understand and in what way did hashem help says ravdruk moshe didn't understand ko for nafsho how do you redeem your soul and how is everyone redeemed equally when they're all different the answer is it's not about the coin it's about the fire the bread it's about the energy and the enthusiasm and the passion that you bring to it number one number two just like fire is not depleted or diminished when it's shared so to our resources hashem can replenish and restore we are not at all diminished when we give what we have number three just like fire is double-edged it can create or destroy so to money can be used constructively or destructively and lastly number four just like a tiny spark a little bit of fire can grow and rage so to that one dollar that little bit of money can be the thing that puts it over the top four beautiful insights of rojok though makoto is bothered by something else we go back to our microscope it's been a while since we've been in the macro schedules this parshashiro originally began small group of people sitting around a table we would explore certain sukkim and the parasha and see the meforshim of the macros godolas they're inbound the ebenezer rashid the balaturum the cliak or the or how did they all see it differently and it grew bar hashem in the parachute we have today let's go back to our roots and look at the nora we're taking a census and what does one do when they take a census they count so what word should the torah use to introduce the taking of this census a word that's reflective of counting but we don't what word do we use we have to wonder code why do we say lift rather than count we're talking about a census a census doesn't include lifting anything other than a clipboard so why do we describe account as lifting rather than counting according to the count so which is it are we lifting are we counting what's going on over here listen to this when a person makes a mistake when a person gives in to the animal instinct the animal impulse the animal in us when a person is drawn to the time of the desire the temptation of this world of the physical of the material we hang our head think about in the vernacular we describe it that way the posture of the person who has failed who's made a mistake who feels guilt or shame the posture of such a person is to hang their head we look down we feel low and when we feel low we look down we feel we've failed our spiritual ambition we're no different than an animal so we look to the ground so you know what holiness is you know what it means to be counted is to lift your head lift your head hold your head high to say something encouraging that will help someone else lift their head that's what we are as human beings he continues and he says that's why los angeles he says animals walk on all four they look to the ground they hang their head low they're material they're physical and they make mistakes but human beings we have spiritual ambition we have drive we have aspiration we reach and we stretch for the heavens we walk on two legs and we hold our head high and that's what it means you know how to make somebody count you make somebody you lift their head you lift their spirits and you make them count that is what the qadosh says now the partial continues and it tells us as we said this is a very unusual appeal a very unusual appeal in this appeal there's a explicit instruction you cannot give too much there's a even everyone's got to give the exact same amount you can't give too much test we're still on page four eighty four hey ashir low ya abed the wealthy cannot give more the ada meet and the poor the indigent the impoverished cannot give less from a half-shekel says there's an illusion this pasuk we're not just talking about money and we're not just talking about the census but listen to what the rebellion said somebody who is wealthy in mitzvos somebody who's blessed to have a strong background somebody who's blessed to have had role models somebody who's blessed to be spiritually inspired somebody who's blessed to be passionate and on fire with mitzvos loyal loyal his ghost don't become arrogant low your bed don't see yourself as greater don't feel inflated elias gortamache know that you're a half shekel you're only halfway there no matter what you've accomplished you finished shots for the 17th cycle you gave away the most successed no matter what you've accomplished or achieved no matter how great you've become lawyer don't become arrogant don't let your ego be inflated because you're just still a half shekel there's still so much to go low yeah meet adal bemitsu says the rebel rebellion somebody who's impoverished with mitzvos they don't have that background they don't yet have that knowledge they're not a journey to learn to grow to do they're not necessarily feeling at the top of the inspiration of their life don't diminish dismiss yourself don't see yourself as inconsequential or unimportant do not minimize the contribution of what you're doing so you're not on fire so you're not maximizing your observance so you're not yet reaching your potential loya meat the dao the one who's not on fire with mitzvos do not minimize or do not dismiss nevertheless what your contribution means hashem strengthen yourself in the service of hashem of course this is not the shot in the passage it's not what the positive means but i love the message of rebellion who's telling us that wealthy isn't only with money wealthy isn't with money one of my favorite lines i don't know who said it never there are pumps there are some people so poor all they have is money there are people so poor all they have is money wealth can be defined in many different ways and for this purpose the rebel rebellion defines wealth here as mitzvos so if you're wealthy with mitzvos you're on fire you have a great account of mitzvos don't be arrogant because you're a mahatma shekel you're still only a half but a doll this is equally important there are people who feel you know what if i'm not doing it all i might as well do none of it and if i make this other mistake and i'm so terrible i'm such a failure why bother either trying even if you're at alba mitzvos you're poor you're indigent you're impoverished you're lacking in mitzvos loya me do not minimize and do not underestimate and do not fail to give yourself the benefit of the doubt paraglide page 486. so we move on after the census torah tells us we now have the kior i the kior the laverne the laver the uh basin where the priests would wash when they entered the holy tabernacle in order to do their service their avodah what in the world is doing here where would you have expected it back in parishes truma that's where we were given the gift of the different utensils of the tabernacle we were told about the auro and the ark and the menorah the candelabra and the shukham table so the cure the lava belong there what is it doing here why is it out of place i leave you with that question we've discussed it in partial shear in the past we're not going to look at it again right now but it continues now with the anointment oil the anointment oil was that moshe was going to make this mixture moshe was going to create this compound spices and oil and it would be used to anoint and to consecrate to invest holiness in these utensils and in the priests who are going to serve in the mishkan what was involved this mixture and the spices and the fragrances there's a lot to say here about what is included and what isn't included but peric i'm sorry i skipped before you get to the oil go back to the laver uh 46. i apologize i want to just say one inside this passage the lava the basin that the priest would wash him when they came into the avodah says and this is a decree for them and for their children that will follow says does not mean physical death do you want to achieve immortality do you want your soul to be alive there are people who are dead while they're alive there are people who continue to live even after they die how do you remain alive while you're alive not dead while you're alive says means to wash so why is he translating wash as the to make holy to consecrate to make sacred says you damn your hands mean the optional things that we do yado rasheso your hand is your rashus rashus means your your means within your possession within your domain your legs are regulus the word regulus means a habit a pattern of if you want to truly live then don't sleep sleep is a portion of death now you need sleep you need a healthy amount of sleep you need to get the right amount of sleep but there are people who are lazy and love sleep and sleep too much and they're asleep walking through life they're wasting their squandering you want to conform and create the right habits holy habits then be careful of yamusu then don't sleep don't die through your day by overindulging in sleep which is a portion of death periglaminol test zion aleph test i'm moving right along we're skipping the incense and patalo is now recruiter ray karasimashima taliban urban why is betsala chosen as the architect of the mishkan what a unbelievable appointment what a position of prominence hashem says i'm going to fill him with the godly spirit this is the first khabadnaker bina and das what is the difference they're all different forms of knowledge what is the subtle difference they seem to be three synonyms that are all describing knowledge what's the difference between them why was it critical for the architect of the mishkan what is the philosophy of the balatanya and khabar we've discussed this all in apache shear in the past you can find it and look it up there but we continue the next section all of a sudden we talk about the mishkan hashem has just appointed or recruited its engineer its architect we have solicited the donations of the materials we have defined the dimensions of its utensils and all of a sudden out of nowhere comes shabbos we're on page 490. how do you translate the word shab sosai observe my i would have translated it as observe my shabbos but that's not what the word means what does the word so say mean is plural it's the plural form observe my shabba says why is it observed my shabbos in the plural in the plural so some say it's a gemara the gemara says elu if the jewish people would only be shamash deshabbastos if we would keep two shabboses immediately we'd be redeemed which two shabboses which shabbos there are pesach which two shabbos if we would only keep two shabboses maybe that's why it's in the plural others say that there's a physical shabbos and a spiritual shabbos kabbalah writes absolutely they're in band says you know why it's in the plural there isn't one shabbos there's one yom kippur a year there's one day of purim a year there's one shabbos a year shabbos every week 52 shabboses so shabbat says shabbos is the holiday that's in the plural all the other holidays are there singular because there's one a year shabbos is in the plural kashabas comes every week that's says no it means shabbas yeah there are two dimensions of shabbos there is the passive there is the negative there is no longer working rest from creative labor vashemi indian yish of hadas but then there's the result shabbos is not just abstaining refraining from labor physical and creative shabbos is also about introducing something new an environment a culture a climate shabbos is about tapping into anishimesera we'll talk more about in a moment shabbos is about elevating mccain says of yakuza mecklenburg i'm resting my body i don't go to work i'm not showering i'm not driving i'm not working in the backyard of the field i'm not connected to technology so my body rests but my soul is also resting and invigorating there's a manuka there's a piece of mind and a tranquility there's the margin and the space to think and to live and to be to tap into some of the fire that we were talking about with the masa then she says and says make no mistake resting your body is not the main reason resting your body is not the main goal of shabbos it's not all about the physical rest it's not about how long you can schluff and about your nap shop this afternoon and about how much you can eat and drink and imbibe all of that is a platform to achieve the peace the serenity the tranquility of the soul to spend time with people we love and to have conversations that we neglect all week long and to play board games to sing smiros and to laugh it's all about finding the space for the soul to come back alive for the soul to expand for the soul to be nourished and so yes there is a dual component we rest the body and then we get a result of a rested soul but understand which one is the core and which one is secondary says the sava kabbalah valius viscose they are intertwined there's a cause and effect and you cannot separate them out one from the other kiba they're really one of the same resting and abstaining and refraining from labor and creative labor is the necessary prerequisite it's what we have to do in order to arrive at a rested soul following and that's why the pastor transitions we talk about shabbos in the singular it's an oos it's a sign in the singular but then we switch to and we say because there is on the one hand the singular notion of shabbos but it's made up of the integration and the relationship of its two components of resting the body and resting the soul and that's what it means when hazard says it doesn't mean suggest we're not talking about two separate shabbos is on the calendar we're not talking about this week and next or last week and this what does it mean when hazal say if we would have only observed stay shabbat night if we'd only observed the two shabboses would be redeemed it means if on one shabbos we'd only experience both parts there are a world of people those listening among them who are shomer shabas what does it mean that we're show merchables the rules i don't grind i don't winnow i don't plow i don't plant i don't cook i don't use electricity i don't drive i don't touch my phone there's a world of people but they're only keeping half shabbos it's funny the expression of the term a few years ago of half shabbos were people who keep shabbos but can't help but texting but what comes out of the xava kamal is the opposite definition of half shabbos the half shabbos is all you're doing is not texting but you're not experiencing the other half of shabbos which is the soul on fire the rested soul the soul soul with the margin and the space to truly live to not only disconnect from the wrong things but to reconnect to the right things and so the statement of ghazal that elusion is if only we would keep two shabbos it doesn't mean on the calendar two shabboses it means in the one shabbos day we would be living and tapping into the two components of shabbos miyadnigalam the redemption that we would feel if we didn't just abstain we didn't just refrain we weren't just engaged in the minutia of the laws but we actually also created the beauty of shabbos as well kiosi it's a sign benue says god between me and my children and to know that i am god who sanctifies istamin is we learn from here and those who come on friday fridays 10 minutes before candlelighting boca time we turn friday into heir of shabbos we have a whatsapp group you can wake up every friday to a short message an idea that will turn your friday into air of shabbos we have a whatsapp group you can join on our website in the whatsapp section and we have a shir 10 minutes 10 minutes we listen to a little music la cava kodish to get in the mood and 10 minutes a quick nugget a quick idea we transform our friday into arab shabbas so we spent a long time going through 15 interpretations of what it means to have a neshama yisera is this some modern neo hasidic hibi gb idea maybe but it also goes back to the gemara the gemara baits that after aleph straighten the gemara omarosh god gives us a soul on air of shabbos now we have a soul he doesn't give us a new soul we have a soul it's a sarah it's an additional it's an expanded it's an on fire it's a soul which is alive it's in the shama yasera all week long my soul is crying for attention it's crying for help it's crying for nourishment but it is neglected because i'm too busy on netflix too busy going to work i'm too busy shopping i'm too busy too busy busy busy busy busy all week long and the soul's neglected but shabbos i carve out the space the time shabbos i give it the attention it needs and deserves and so my neshama is yaseyra it is more on fire ulumotze and then on shabbos this neshama was taken from us and that's why in havdallah incorporated into abdullah we make abraham basam and we smell the basamine hopefully you don't have corona one of the ways before testing was readily available was all of us on mozai shabbas would take in the basamine and if you could smell it you breathed a sigh of relief you're good to go another week were corona free so before basam was the first the original the low-tech corona test basamim was there in order to console us from the loss of the nisham east era to come on abate we get the shabbos hashem takes on the shamanism shabbos to comfort us in the loss of the summer you say we we have the besam by the way that's why someone who has your sight in the coming week the minogues they dive in motze shabbas before i your sights on thursday why are you davening leading the dominating the moteshabas before so i recently heard a beautiful explanation the uret site is the loss of that loved one's neshama but the mozai shabbas before was their last moteshabas on earth that was the loss of their neshama yasera so the mar of yudhav and mozai shabbas before the yurt site is to observe availas you're grieving the loss of the nishama yasera even before the loss of when the neshama left this world so we're gifted in the semi-severe air of shambhas an extra soul and then we lose that extra feeling of soul on moteshabas we comfort ourselves with basamine where do we learn this from how does the kemar and baitsa know that there's a mishel misera and why am i talking about it parshas ki sisa because the gemara learns it from this pasuk our passage says on the seventh day shavas stop and rest vayina fash says the gemara vayina fash don't read it vayina fash read it voy of the nephesh woe unto the one who's lost their soul oy ala and how do you get them to show you sarah through apostate that tells me that i lose it on mozai shabbas on the one and there's a logic if i lost something on mozai shabbas then it means i got it on arab shabbos so that's how i learn it but shouldn't i have learned it from apostles that specifically tells me that i got something on air of shabbos wouldn't that have been a much more logical way to learn it so the answer is no only when you've lost something do you really value it when you understand and you know what you stand to lose what it means to not have that addition on the shama to go back to turning on your phone to go back to the troubles and the challenges and the struggles and to go back to the obligations and the responsibilities and the to do only when you lose that serenity the tranquility the peace of mind the joy the rest of shabbos of the nusama now you can appreciate an era of shabbos when you get it but what is this so rashford writes the series of level 1 your heart is more expanded to rest and to feel joy the yocho the i love israelites and drink and your soul is no end to it this is the the cliche that many quote you can't gain weight on shabbos because you have a nishama yuseira so you could have challenged friday night shabbos morning and shabbos at lunch and shabbat shalom and no matter what she eat no matter how many portions of dessert no matter how many pieces of khala you can't gain weight why even a shamanism it is a misinterpretation of this rashi rashi is not telling you that you don't gain weight where asha is telling you it's not that you can eat all you want but that you have a different type of eating we spoke about this in the turn friday entire shabbas series of shirum in the various definitions of the sera even then shamisera means you're more calm you're less likely to get angry shamaniser means that you have greater clarity you have ability to remember things better what you learn on shabbos because you're not distracted you're not fragmented you're not divided we shared so many beautiful interpretations but one of them is on this rashi and of druk here echoes the same sentiment which is all week long in the battle between my body and my soul my body is winning after all i'm pampering my body i'm indulging my body i'm going to work to earn money to take care of my body my body is all week long in the driver's seat with my soul become shabbos and my body is at rest now my soul is on fire i have an ashami sarah it means i can transform the soul is now leading the charge for the body so all week long i live to eat shabbos i eat to live all week long my experience of eating is a physical experience but shabbos when i eat i'm transforming it into a spiritual and religious experience some have the minute i try too with the first bite of each food the covered shabbat is kodesh now is it really the cover chavez ko dish it's the covered mine boych i love y'all it's cooking she's the greatest cook on the planet that is not a platitude i happen to not be in trouble with her i'm not saying for any reason other than the truth she's the greatest cook and i love all of her food so it's really for myself but when you say the words the cover chap is kodesh you pause you take a moment a moment of mindfulness a moment of breaking routine a moment of interrupting the hedonistic decadent indulgent jumping right into the food and you say the coverage shabbos kodesh in honor of i'm eating this in a different way than i eat all week long i'm eating it entirely differently that's what it means to having a shamisera katsuka says says the qatsker the kinesis shabbos when shabbos begins missouri when shabbos begins we start to evaluate my weak part of going into shabbos is to think what was my week like what did i achieve and how did i fail what am i proud of what i am ashamed of what were the wasted and lost opportunities of the week before vladimir on the seventh day of vayina of the nephesh part of what shabbos is for or going into shabbos is for is to reflect on the mistakes and where i came up short and what i could have done better that's what the salon rabbit says an air of shabbos a person has obligated le mashmish bebigdo you have to look at your clothing because maybe you're going to be carrying maybe there's no aero make sure you're not violating the prohibition of carrying says to be a bugatis to be rebellious a person has to investigate the rebelliousness where did i go wrong and how did i come up short and how do i need to be better i need to investigate my rebelliousness on the way into shabbos that's how i earned my nishama yasera i promise i pledge to be better i let myself off the hook for shabbos how do i have a restful shabbos by making amends with myself by doing a proper review of the week before and pledging and promising how to be better voi of the nephesh and neshama you say repair klamath pasuk base moving right along after shabbos after shabbos periclamid base page 492. now we get to the horrible horrific story of the freitag of the retiree which we don't have time right now to unpack fully we've talked about it previously what is most meaningful and resonant for me is the interpretation of the kusari review levy that the jewish people did not in fact practice infidelity on god this was not an outright act of idolatry but rather the jewish people were used to connecting to god through something tangible moshe that physical tangible connection did not return their calculation was off so they built something else that was tangible as a means to connect not as an alternative to god but without god's consent without god's instruction we cannot manufacture our own way to connect to god we have to listen to god in his instruction and his direction of how we're meant to connect to him so arun how do you understand aaron's role the people miscalculate they think moshe isn't returned they panic they need another physical tangible thing through which to connect to the same god so they build this ego and aaron's role seems really incomprehensible posing base by um and bring it to me bring it to me is aron really the leader is aaron leading the charge of this insurrection to god why do we see our own as a hero not a villain why do we let aaron off the hook motion is harsh reaction of breaking luchos why don't we find a harsh or harsh sure reaction to his own brother who seems to be leading this insurrection so says rabbi salavechik in the article in the oh you rather listen to the words of the rav we may note motion are owns different reactions to the golden calf incident the one denouncing exhorting and enlightening the other working along with the people procrastinating hoping against hope to defuse the frightening confused masses in time for moshe's return both approaches must somehow be combined the people must not only be taught by instruction but also by warm and friendly guidance mr salvatrix suggests that not only does aron not deserve criticism but aaron had a very strategic approach and that we need to learn in our own parenting and leadership styles to combine the approach of aaron and of moshe what does he mean the king teacher represented by moshe practices me this hadin criticizing exhorting holding people accountable transgressions and failures the amar's the ignoramus and the lacks are censored ms truth demands on bending justice in the eyes of the ish ms the man of truth nothing must be given gratuitously one must be rewarded according to one's merits if a person is deserving he should be loved if he is undeserving love should be denied him any deviation is unpardonable the sinner is deserving only of reprimand and instruction the saint teacher represented by our own is primarily guided by limitless compassion and overflowing kindness the essence of expresses itself in the universality and its ultimate love from which no one is excluded the person of unqualified love does not ask the recipient of his love to present moral credentials his love is gratuitous as well as boundless while the king teacher rebukes the sinner in harsh language the saint teacher sheds a tear of sympathy the king teacher loudly scorns iniquity while the saint teacher said by iniquity speaks softly the former fights for emis through exhortation and instruction the latter by reproaching the sinner the way a loving mother approaches a mischievous child the sermon of the king teacher is often harsh saturated with prophetic indignation the sermon of the saint teacher is subdued saturated with prophetic love he teaches through love and concern moshe says rabbi salvatrik was the model of the rov arun of the rebe moshe was a clad non-verbal person not given to small talk easy socializing or extensive negotiations he was rabbenu a scholar teacher uniquely spiritually endowed or communicated tersely with what he had to say he was teacher primarily yahushua and this is kanan the contrast between moshe and aaron was noted by the magistrates and sadek is moshe so salvatrix describes that not only is arrow not to be criticized not only was aron not wrong but aaron also represents a very important model you know as parents how do we react to response when our children have done something wrong or when they come and confide to us about a failure or struggle is the mosha the saint teacher the judgmental stoop the harsh criticism or is there the saint teacher the loving compassionate soft non-judgmental there to help as a rabbi as a rov rabban and my colleagues and i deal with this regularly when the people that we love our precious members they come and we hope they trust for counsel do you react when you hear about a shortcoming or a failure or a gross violation of a boundary or someone's trust with harsh criticism and by knocking them down or do we listen non-judgmentally trying to help and support and turn them around these two models of the combination of the two cesarean salvation are the reactions of moshe and aron in combination to the ego and neither is exclusively right what we need is the combination of the two moshe comes down and he does something brazen something bold something that we have the luxury of retrospect to know that hashem congratulates him for yeshiko however at the time could you imagine moshe is carrying these luchos these divinely designed and built tablets and in a great moment of frustration he takes them and smashes them to the ground and he finds out hashem but until then you think he took a moment and said uh-oh what did i just do he smashes them so in this context the torah tells us about these luchos wow these lucas were special the bottom pitch 496 peric lamides moshe turns and he descends from the mountain and he's holding on to the two tablets these tablets are special their writing appears on both sides the writing appears on both sides of the tablet what does that mean to have writing appear on both sides of the tablets listen to three interpretations of ravdruk of the ishtamid on this passage rashi tells us to what does it mean that the writing appears on both sides if you carve something through stone and it goes all the way through to the other side one side it's going to read straight away and the other side it's going to read backwards inverted and that was the miracle of these tablets that even though the carving of the words was all the way through the stone he nevertheless read correctly on both sides how to do that i can't tell you because man can't do that that's what made these divine tablets the gemara miguel dev gimbal going shabbos of dallas tell us something else miraculous about these tablets two letters that we have that are carved or engraved all the way through so you'd expect the middle section to fall out moshe takes these tablets and the letter mem memphis the ending men the letter they are circle all the way around so the middle part of the stone should have fallen out and yet it was my sunnis it was a miracle that that middle section remained suspended it remained in place of rabbin writes what is the mess or what is the message what is the deeper meaning that these two letters that miracle happened if you're god and you're going to choose and employ a miracle why is this the miracle the miracle of mata torah the miracle of hasinah is that the middle of the letters didn't fall out what's going on sort of druk has three suggestions and i love them all number one number one ish there are people who erroneously think they are holding up the torah below me do we value and appreciate everyone who contributes to torah you're giving to a yeshiva you've endowed a colell you've joined the brs global movement you're donating to whatever cause of total learning it's a beautiful thing be proud and you deserve a congratulations on akara satova thank you but never ever make the mistake of thinking you are securing the continuity of torah that you are holding up torah torah is holding up you and just like the miracle that these two letters were suspended these two letters of torah were held up miraculously torah forever is held up miraculously and it doesn't rely on your help yes we need your help and yes you should give and yes you should partner and yes you should invest but it doesn't rely on us that's what the gimmick it tells us of that the poles that went into the ark were never removed we spoke about this couple weeks ago truma the top polls were never removed why because the aron carries those who carry it it's not the people carrying the oron it is the arun who in fact are carrying those people and that it's not a living a living tree for those who are mahaziky we are strengthened not that we strengthen it were strengthened through it so the same way that these letters were miraculously suspended they were preserved they were upheld torah will always be miraculously upheld torah is never at the risk of disappearing hashem's promise and our prophecy is that torah will forever be here so we need the people who contribute and in its extraordinary mitzvah give to your yeshiva and your colon your hater in your day school give to the adult education and most of all give to the brs global campaign give be part partner but never take credit or think that you're holding up torah torah is holding you up that is interpretation number one interpretation number two says ravdruk the fact that you can read it on both sides and it reads the same means it's an allusion to the idea of the talmud who needs to be toko kiboro the talmud needs to be the same on the outside and inside who needs to be consistent all the way through who's not duplicitous or hypocritical who's not trying to impress people by being so righteous on the outside but is rotten on the inside or even somebody who's righteous on the inside but for whatever reason doesn't practice the righteousness on the outside that a person just like this reads the same in both directions the person who's a student of torah has to read the same in all directions has to be consistent and has to be constant has to be person who's toho kaburo who's insides and outside's match and number three says that there's a miracle the two naisha devoted that it reads and do directions means there are two ways to read torah from this side and from that side the written means whether you're looking from the perspective of the revealed torah or you're looking from the perspective of the paneemia satoru or the nist of torah the mysticism of torah we have layers of interpretation of torah mize um it is written from different sides and different directions because we have different interpretations of torah and they are all equally true all right we had several other ideas we wanted to share the karen or moshe descends and there's a light that emanates from him where'd the light come from the extra ink in the pen why do you have extra ink in his quill was hashem off was moshe off why was there extra ink and why does the extra ink translate into his having what many have mistakenly think jews have horns where'd they get the image of jews have horns from renaissance art renaissance art depicted jews moshe moses with these rays of light protruding from his head led to the misinterpretation of the misconception that jews have horns that jews have worn lift your hat lift your hat let me see your horns we don't have horns moe shouldn't have horns but he had karen orr he had rays of light what are those raids of light and where'd they come from what does it mean there was extra ink and why did motion not himself even notice it all we'll leave for next year a lot more to talk about if you are listening on youtube which the majority of you are in fact we are weaning off of zoom if you're listening on zoom this is the last week on zoom we're no longer going to be broadcasting on zoom but exclusively on youtube and facebook if you're listening on youtube please subscribe to our youtube channel you'll be notified in real time every time we have a class panel conversation or program please uh subscribe on the youtube channel until next time stay happy stay healthy and stay holy