KMTT - the Torah Podcast
KMTT - 13 Middot #01
KMTT - 13 Middot #01, by Rav Moshe Taragin
KMTT kimik siyon tetsetora. Day number two. Today is Thursday. Thursday vav... excuse me... Zion. Zion Elul. And today she will be the first in a series where I have her again on yud yimomidot. Straight to the action. Arav moshat arag. This series of shirim will examine its phila, which plays a central role in our davining throughout the year, but becomes even more highlighted and more pivotal during the weeks leading up to the yamna rayam. And of course during the holy days themselves of rasushani yamkippur and primarily yamkippur. The phila of yud kimomidot sarahameh. The thirteen attributes, qualities as it were of a kurajbaruhu, which their bonus chalalam illustrated to Moshrabhainu adharsinai in Parshas kitesa. These shirim will attempt to both illustrate their effectiveness, the context in which they were delivered, and ultimately to try as best as possible to provide a deeper insight into the meaning of these yud kimomidots with the hope of enriching a tfilah, which is so central to the tfilas of yamna rayam. Amisrel, of course, unraveled a few weeks after harsinai, a few weeks after nasa vinishma. Amisrel turned to a molten image, ela rayasrel, an abominable betrayal of a kurajbaruhu. And a kurajbaruhu threatened to destroy them, this beloved nation whom he had extracted from its rayam. Moshrabhainu, even before he descends from harsinai to witness this depravity, Moshrabhainu begins to pray feverishly and feverishly on behalf of his beloved nation. And he bases his tfilah for the 40 days and 40 nights that he's mismalal. He bases his tfilah on two basic premises. The first premise to his tfilah, the first reason he demands that a kurajbaruhu absolve them of their sin, is husavas. Actually, it's the second one, but historically the first one, paraklami baiz in parshas kitesa, pasek yud yimou. Suhara li avarham, li yitzchaak, ulis sur el avodecha, asher nishbato le hambach, vatid abiralehem, our bez zharahem khavashi mayim. Vihala aurets has also shared a marti ettain le zharahem in ahaluli olam. Remember the covenant with Avarhami phak hangakov, remember their faith, remember their merit, remember the promise, the varitzi sur el leharahe's has also shared a marti, and somehow these people, despite their failures, despite their deviances, are still en route to Israel, to Jewish history, and they should be spared for that reason. The first reason that Moshrabhainu mentioned, at least the way the psuccum present them in parakas kitesa, pasek yud baiz, paraklami baiz. Lamayyamumu mitzrayim, lei maur, barahot siam, la harago, tambi harem, wa la hala samna alpenea, dama, shummah runa pasha vinah, haimalahar lea mecha. Prayer based, not on the merits of the Jewish people or of their forefathers, but on the tremendous hula sham, which would emerge in the wake of amisals and annihilation, so much effort had been invested in creating a great awareness of a karj barahot, through the experience of his people, so much effort would now be wasted and squandered if this upstart nation were eliminated after the karj gawd. Hashem listens to Moshrabhilas, paraklami baiz, pasek yud alad, vayinachim ashem al-hara-a, asher-di-barla-selsli-am-o, Moshr-di-shem is from the mountain, of course, shatters the mukos, the tensor, or provides justice for those who have worshiped it. And finally, after a second round of vilos, it seems as if ashem has completely forgiven his people, and instructs Moshr to continue the journey. Paraklami baiz, pasek yud alad, vayatah, lehinachayasam al-hara-di-barla, continue to lead the people on their journey, hinim al-hihi lehinachim. Moshr is dissatisfied with this offer. Moshr requests for la karj barahot, that he personally lead the people through the desert, paraklami gim al-pasek yud baiz, since efficient to be led by Hashem's malaq, by Hashem's messenger, vayim al-moshrla-shem-ray, atel-meri-la-hala-sam-hasa, yatala-la-dah-tani, asher-di-shlafimi. Moshrabhilu request that a karj barahot himself lead the people. And then, of course, a karj barahot sitz, pasek paraklami gim al-pasek yudzayin, vayim al-moshrla-gam, asher-di-barahot-sah, kim al-tasek yudzayin, vayim al-hara-shlafimi. Moshr is granted his third wish, not only is immediate annihilation staved off, and not only does Hashem finally atown and absolve the people for their sin, but Hashem... Gran's moshr's request to personally escort the Jews to the desert. And at this stage, paraklami gim al-pasek yudzayin, moshrla-loshrla-sah, a fourth request. And this request seems very ambitious. One could even call it audacious. Paraklami gim al-pasek yudzayin, vayim al-hara-di-barahot, hara-di-barahot, hara-di-barahot, hara-di-barahot, hara-di-barahot. Hashem's response, of course, is famous. Hashem effectively tells Moshr that he will pass, in all of his glory, a niyavir kultu viyal-panecha. Vyukaras-di-bishaym-mosham-le-fanecha. Moshr is sequestered in some sort of shelter, some stone-like shelter, nikras-hat-sour, so as not to be exposed to the full radiance of a kurajbarahot. Words are written about Moshr that are almost impossible for the human mind to comprehend. He sees the back of Hashem as it were, not the front, vaira-is-as-a-hara-i, ufana-in-le-e-er-o. And a few took him afterwards after Moshr-Abbein-o ultimately sculpts the second lukos, Hashem descends in all of his glory, and delivers the arkimomitas. The 13 attributes of a kurajubahot. It would appear from the text as if there were a sudden shift in the proceedings. Until Moshr requests Hareini-naski-wodecha, all of his efforts are squarely invested in staving off the elimination of the Jewish people, guaranteeing that their penitence will be accepted, securing a stable and protected march through the desert, led by the presence of a kurajubahot himself. And it seems as if afterwards Moshr turns his attention to more of a philosophical inquiry. Having preyed on behalf of the Jewish people, Moshr wants to know more about a kurajubahot. Hareini-naski-wodecha. Many Mifarshan see this final and fourth request of Moshr-Abbein-o, not as a shift from a liturgical or supplication situation where Moshr is praying on behalf of the Jewish people, to a request for a greater philosophical insight, but as the continuation of Moshr's doffinim. Rashi, in his explanation, I'll read primarily from Rashi in Pasek-Yutess, which contains Ashhem's response to Moshr, which he accedes to Mosh's final request. Rashi states his follows. Ashhem tells Moshr that the time has come, for me, for a kurajubahot to teach you, a more effective and durable form of Tfilah. For all your Tfilos, during this crisis, have been based on Srosavos, have been based on the kurajum, which may evolve in the wake of Amistro's destruction. But a kurajubahot who suggests that those Tfilos may not be as effective, may not possess the same durability as the Tfilah about to teach you. For example, Moshr, you premised your efforts on Srosavos on the merit of Amistra Kanyaka of what would happen if those merits expire. You conditioned your Tfilos on the kurajum, which could evolve in the wake of Amistro's destruction. What would happen if Amistro's, perhaps theoretically, of Amistro's condition in no way reflected upon a kurajubahot? A kurajubahot who turns to Moshr and says, "I will deliver a form of Tfilah, which surpasses or supersedes these temporally limited types of Tfilos. Tfilos, which are contextual, which are limited to time and to context. I will teach you a surpassing form of Tfilah." As Rashi writes, "L'a'metra, sein der bakashas raha mim, aafim tikales kusavos, to teach you a method of requesting raha mim. The yurugi will meet us a raha mim even if shusavos expire, and even if other forms of Tfilos are no longer relevant." Rashi effectively maintains the integrity, the consistency of this entire narrative, this entire story. At no stage is Moshr exploring his own personal relationship with a kurajubahot. At no moment is there a shift from prayer to philosophy. Rather, Moshr continues, on his own, to request a more effective form of Tfilah, and a kurajubah vocal responds by delivering yurugi mim. Rashi's view, of course, is consistent with the Gomara and Rosh Hashanah. 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Gentiles, of course, can perform chuva, just like Jews. This is the best evident, of course, in Miguel Asyona, the story of Yona, which you read on Yom Kippur, the penitence of the people of Ninvay. But is this type of Tzfilah, recitation of a kurashbar, who's yudgivomidos, is it pertinent and relevant to Gentiles? Vedasivos Rabi al-Khanan, Yudzayin and Rabi al-Khanan, and his explanation of the Hagada, interestingly enough, in his explanation of the end of the Hagada, Shlosha Asyom, Yudzayah, writes that the recitation of Yudgivomidos is reserved only for Jews. He and Eruchikarei's bridge, negated called Amchayaseniflos. This type of Tzfilah, this type of chuva experience, is limited only for Amchayasen, only for the Jewish people. Of course, the problem with this question, that it seemed at least from the experience of the people of Ninvay, that they prayed and they employed. Some of the Yudgivomidos mentioned Tzfilah. For example, in Yona, Parakdala, Pasakabais, people of Ninvay recite the phrase Kiyadate, Kyadachal and Virachom, Eruchapayim, Virachased, Vinicham al-Haraa. This is actually a Pasak which Yona himself recites, and these are traits which Yona himself recites in Parakdala. When he dabbens tashem, but these seem to be traits that Yona learns, or at least appreciates better, is traits of mercy, and traits for Tzilah from the experience of Anching Invay. The Buskurav, or Vavul, is commentary to Devaran Parakdala, suggests that the truth itself is the universal experience, one which Gentile can participate in, and prayer based on Yudgivomidos as well, but the special Brits, the special covenant. The Buskursa, the Yudgivomidos, Shane and José Racham, this is a special covenant, which Akartushbar, who offered only the Jewish people, Negeit kolamkhoya assanif laus, ashaalonivrubuhalaritzu vahalagoyim. We guarantee that this Tzilah will have effect, will have impact. This was a guarantee which Akartushbar, who offered Moshe and Amisrol exclusively. Either way, whether the Nasevos is correct, that the very experience of Yudgivomidos is exclusively offered to Jewish people, or the Briskaravas correct, though the Yudgivomidos themselves are available to every human being. The unique brith, the unique covenant, is binding only to the Jewish people. It is unmistakable that this Tzilah contains a pre-programmed, a predetermined potency, and a predetermined guarantee of its effectiveness. The very astounding medrash and pyrkajrbulazar and pyrkamimvav. Then Moshehrabhainu employed these Yudgivomidos to pray on behalf of Amisrol, and continue to dalvin on their behalf after the Mysa Ego. And had he requested at that moment, by asking during the Yudgivomidos, that he requested, Medasham should atone, for the sins that all Jews would ever commit in the future, then the Yudgivomidos would have answered his Tzilah. That's how successful, that's how powerful this type of Tzilah, that Hashem offered Mosheh would be. But instead, Mosheh only requested for the sins of the Ego, and only those sins were atone's rather than all future sins. This is a very, very astounding and almost exaggerated claim, but it does indicate the fact that Akrashbarachu was not just, and reinforces the fact that Akrashbarachu was not just displaying a type of Tzilah to Moshe, but was reinventing and reconstituting the entire aura, and environment of Tzilah, and Tzilah as it contributes to the Tzilah process, and particularly during an Asar. She wasn't merely adding to the canon, or to the liturgy, who was structuring a whole different type of Tzilah. I would like to conclude this introductory share by highlighting a very important word in that pivotal Gimmara and Rosh Hashanah. I'm Arlo, as Shem told Moshe, "Kol's Manchi sur al-Khotin, any time the Jewish people sin, Yaasulafanaikya saiderhazaa." She doesn't tell Mosheh you spot a lulafanaik. Yaasulafanaikya saiderhazaa. They should execute. They should perform. Perhaps the secret of this Tzilah's effectiveness. Why is this Tzilah so effective? Why is there a bris? It's two-fold. On the one hand, by mentioning these medals by exploring Akrashbarachu, trying as best as we can to attach attributes to his presence. Talk about this perhaps in the ensuing share. These attributes are not accurate representations. They're accurate portrayals of Akrashbarachu. They're just devices that we are allowed to employ, to hone and to sharpen our own understanding, our own view of Akrashbarachu. Nevertheless, when these attributes, when these Yudgil medals are mentioned, then are pondered and are internalized, the person hopefully has a deeper appreciation and understanding of Akrashbarachu, as well as a deeper love. Love is based on knowledge. It's around them rights. Without knowledge, love can't be sustained. Love is also based on admiration and estimation. By mentioning these traits, hopefully our estimation and appraisal of Akrashbarachu rises. Our love augments increases. And our relationship with the revolution of them deepens. Becomes more passionate, more intense. That relationship, of course, privileges us to a stronger form of fila and to a more guaranteed type of response. However, the effectiveness of the Yudgil medals as a form of fila should not be seen solely in a philosophical sense. By mentioning the Yudgil medals, we better understand the sham, and that deeper understanding guarantees a more effective form of fila. But there's also a moral and personal element or facet to this fila. Hashem told Moshe, "Ya-su-le-fanaikus-e-duraza." They shouldn't merely consider these Yudgil medals as my traits. They should mimic. They should model. They should try to assimilate these medals. The Gebaran Brahma says, "Khal-ha-mavir al-midal-saf-mavir al-mavir al-mavir al-laf." Now, Shand notices that a person adapts these Yudgil medals behave in a manner similar to Akrashbarachu, and that point, the person himself has demonstrated the type of moral behavior, the type of ethical standard that merits a greater level of receptivity and of response. So the Yudgil medals, and their fact and fila functions, they do a level. On the one hand, by mentioning the thirteen medals, a deeper understanding of Akrashbar who is yielded in a closer relationship is established in that relationship itself, warrants a guaranteed response. However, Hashem expects not just detached appraisal or detached contemplation or media meditation, but also an attempt to assimilate these traits, to improve our moral conduct, and by improving our moral conduct to be more deserving, not just in general of Hashem's blessings and of Hashem's Braha, but in particular, to be more deserving of these very, very same traits in our relationship with Akrashbarachu. If we build a system in our own interpersonal experiences based on these traits, that very same system is applied to our relationship with Akrashbarachu and our interaction with Akrashbarachu. Mida Kannegan-Mida is not just a quid pro quo where Akrashbarachu reparates us to the degree of our performance. Mida Kannegan-Mida also means that the system that we build for ourselves in our own relationship with others and with Akrashbarachu is the very system by which we are judged the very system that calibrates Akrashbarachu's Brahas and Akrashbarachu's Hashem's Brahas and Akrashbarachu's Hashem's Brahas and Akrashbarachu's Hashem's Brahas. So the Irgyumomidos has an impact in creating a system that serves as the vehicle for Akrashbarachu's providence in Ashgacha upon us. Mida Kannegan-Mida Kannegan-Mida will begin to consider the meaning and definitions of the Irgyumomidos themselves. You've been listening to Harabmasha Tarragan, the opening sheer in his series for Haraashalul Thayam-Kippur on the Irgyumomidos Arachamim, the 13 attributes of mercy. Tomorrow's year will be the Irgyumomidos Arachamim, the 13 attributes of mercy. Tomorrow's year will be the Irgyumomidos Arachamim, the 13 attributes of mercy. Tomorrow's year will be the Irgyumomidos Arachamim,