KMTT - the Torah Podcast
Yamim Noraim - 01
A new series - Yamim Noraim, will help us prepare for Rosh HaShana and Yom Kippur. Rav Yair Kahn is giving the shiurim.
We're back after our vacation, Radeshav. We have a new schedule for Carlesh Elul Tilyon people. This is Ezra Beck, broadcasting from Gushit Sian. This week's the first week we've started broadcasting in Carlesh Elul. The schedule is a little bit different. The first two days, today's shoe will be a shoe by Harav Yayokan. Harav Yayo will be giving a set of lectures till the next five weeks connected to Harah and the time of Ashoshan Naan Yom Kippur. The day share is on Yudh Gimmomidot, a rahmim, and slihat. That's the week tomorrow we'll be assured by Harab Moshe-Tarragan. Moshe-Tarragan will be giving a whole series of lectures on Yudh Gimmomidot, meaning the philosophy of the slihat of the attributes of mercy. And on Friday we'll have our usual ebb shabbat program. Next week we'll have the set schedule for the next five weeks. Due to requests, people have asked that Pasha-Tashav will be moved up, so Pasha-Tashav will be in the beginning of the week. And we'll have the two shurm that I mentioned just now, Raf Khan's series on Harab Moshe-Tarragan series on Yudh Gimmomidot. As well as one other share of Harab Tafari on the midst of the week, which we already had starting over last year, we'll be continuing it the weekly mitzvah. So welcome back, hope everyone has used the time of application to enhance their technological abilities, hopefully if you have friends who don't know about KMTT, if you've told them or you will tell them, you want to spread the word, have you peed our address on the web, www, kimitxion.org, that's kimitxion, K-I-M-I-T-Z-I-O-N.org. And also I want to remind those of you who didn't subscribe to the mailing list, people occasionally write to me, they want to know how come we didn't have any broadcasts in the last month, all these things are taken care of, that's why we want to have a mailing list as well, so that for announcements it's occasional, it's really not a very low level, very low volume, once every two or three weeks there might be something which is included in the mailing list. If you go to the website at www.kimitxion.org, on the left hand side top there's a link in order to register for the mailing list, there where you can keep the rest of announcements, changes occasionally offers, things which we think that you'd want to know about. With that more ado, the shoe of Harav Khan, and I can be having a la chayomit this week, so which does the shoe of Harav Khan, one half hour, and today's shoe, he'll go to the Shanahesehot slikharat, more or less the meaning of the Yudghimul Midat al-Ahamim, Harav Khan. From now to Yom Kippur, we will be giving a series of Shuram on Yom Nariim. In general, the Shuram will be halakhic in nature, however as an introduction to Moadim in general and Yom Nariim in particular, I would like to begin with a Sugi in Rasheshana that deals with the Yudghimul Midas. As you know, the Yudghim Midas are the central part of slikharas, slikharas are putim which revolve around the Yudghimul Midas, but the main part of slikharas are Yudghimul Midas and it's all based on the Gabbar and Rasheshana and if you design with Bays 17b, which says as follows. Vayyavora Shem al-Pana vayikra amrab yohannan amalimikra katouv yifshalom rho. Al-amiz shinitatayfakiraj bhurhukishwiyachti boar vahr al-amosheh saidet filam. Amalu kos manchis ra'lhut im yahasulfanaikis sera zev animokhilahim. Vipasik says vayyavora shem al-Pana the term vayyavora here kon tab yohannan is like the term 'o verlifna'atayvah vayyavora shem al-Pana vayikra amrab yohannan learns something which he claims is shocking, al-amalimikra katouv yifshalom rho, had not been for an explicit posture, it would have been impossible to say. From here we learned that Akraj Baruchu, as it were, covered himself, or wrapped himself in a talit as a shtlyachti boar, and he said in front of Moshe Abbeinu the sera t filab of the udiyomidote. And then he told Moshe Abbeinu, whenever Israel sins kos manchis ra'lhutim yahasulfanaikis sera zevani mokhalam, they should do, they should say, this fila and I will forgive them. This kumara in the Joshua of Rabionkhanan is very difficult to understand. First of all, what kind of a fila are the udiyomidos arachamim? What are we asking for? All that there is is a narration of the different attributes of Akraj Baruchu. Second of all, how does this incantation lead to an automatic makhila? Whenever you say this, I will automatically forgive them. This is some kind of a mystical incantation. What kind of a makhila is incurred by a recital, simply a recital of the udiyomidos. And thirdly, when it talks about a bris, the kumara says, Amrav yudah, brith, krutal, Gilmidot, Seinam Khozorekam. There is a brit, a covenant with Gilmidot that they will never be returned empty-handed. They will always be answered. What kind of a covenant is being referred to over here? In order to appreciate the Skamara and the Drasa of Rabihochenan and in general the role that Gilmidots play within the Serhat Phila of Yom Narayim and Sleeghos, let's take a look at the source of the Gilmidots and where we find it in the Torah. Let's take a look at it within its context. In Pashas, Kisisa, Mosha Vere makes the following request. Vai Yomar, Harinina Et Fodhaka. In response, Karshvara Kusz, Vai Yomar, Ani, Avir, Kull, Tuvir, Al-Panecha, Vikarati, Beshayim, Hashem the Fanecha, Vihanotiyya, Tashir Ahon, Varykam Tiyya, Tashir Arachim. And then, Karshvara Kusz, Vai Yomar, Lottukal wrote it, Pani, Kilo, Yirani Adangakari. And then, he says, "Vai Yomar, Ashhem, Me, Name, Akkomiti, Vinitzafta, Zor, Vayaba, Avork Vodim, Visham, Ticha, Vena Khatatsur, Vishakoticha, Pia Lecha, Adavri, Vassyotiyat, Kapi, Ra'itatah, Hoorai, Ufanai, Loye, Rau." Mosha Vena asks, Harinina Et Fodhaka, "Let me see your glory." And I encourage people who answers, Ani, Avir, Kull, Tuvir, Panecha, I will pass by all my goodness, my attributes. And I will call out the name of God in front of you in your presence, and I will give grace to those that deserve grace, and I will have passion on those that deserve passion. However, you cannot look at my face. Since nobody can see me and live, you could only see my back. I will place you in a hole within the stone, within the sewer. And as my glory passes, I will put my palm over you until I pass. I will take my palm away, you will see my back, and you will not see my face. One doesn't have to be a philosopher to understand that the Torah cannot be taken literally as the Rabbim says in Hoshushuva, Krsbrahu, has no body, no physical qualities, and therefore face and back and hand. None of this really can be taken literally, none of this, it's all metaphors, and it's metaphors of perhaps things which we can't understand, they're too deep for our understanding, at least for mine. However, one thing becomes very, very clear from the Torah over here. Most Shabenu was the greatest Navi that ever was, and ever will be. As the Torah says at the end of Pashas Reza Sabraka, "Vlokamla vi sur el ke moshah asya yidah o ashem pannim." And then ever again, then ever ever will be another prophet, as moshah, prophet in Israel, as moshah, who knew God, pannimah, pannim face to face. In Pashas Palotra, where Aaron and Maryan speak in a derogatory way about moshah, bennu, Hoshah, Krsbrahu tells them, "Vayom e shumun ad varai yim yen vie ahem hashhem bamare yalavit vadabah halomadababah" (Q) Other than the VM, see some kind of a vision, perhaps in a dream, but not so is my evid moshah, is my servant moshah. But Hoshah, beit yen mannu, he is faithful in my entire house. I speak to him, pah el pah, mouth to mouth. Without any metaphors, utunat ashem yabit, and he sees, he is able to see and able to comprehend the vision of Akhaj Baruchu. Moshah, beinu's request, har aninask, fodecha, is a request for the deepest and most profound revelation, humanly possible. Moshah, beinu, who reached heights of Navua, that no other human being ever reached, is here asking to have a level of revelation that it's almost impossible even for him to reach. And Akhaj Baruchu says, "I will grant you a request, but only partially, or eitah eta ha'rai ufanai lo yerau." You can see my back, but you cannot see my face. The revelation that human beings can comprehend of God is only partial. It's not complete. La yurani ha'adam baqai, "Man cannot see me and live, and therefore it's impossible for me to fully grant a total revelation." Now, the question is within what context and how was Moshah, beinu's request granted? The Pasek says, "Ani ya veer cultu vey ha'anakhavakrati bshayma shayma shayma fanecha." Where was this fulfilled? It was fulfilled by the argyomidosarachamim. Vayyaracham ba'anan vey ha'tai vimosham, vey kraa bshayma shayma shayma shayma shayma shayma shayma shayma shayma shayma shayma shayma shayma shayma. Akhaj Baruchu comes down in an anan, in a cloud, and he's vayyitya tai vimosham, he's there in the presence of Moshahabainu. Akhaj Baruchu is there in the presence of Moshahabainu, enveloped in a cloud, vey kraa bshayma shayma shayma shayma. This is the kraa bshayma shayma shayma shayma fanecha. Vayyarvara shayma al-pana vai kraa. This is aniya vir kul viyapanecha. I will pass all my goodness, all my needles, all my attributes in front of you. Vayyarvara shayma al-panaav. Akhaj Baruchu here is over al-panaav. Aniya vir kul tuviv. Vayyarvara shayma al-panaav vai kraa. Hashem, Hashem, Kail, Rahu, Vechanun, Erakhapayim, Raffhessid, Vehmeht. No tsehessidah al-imdul sea vu rofhessa, veh kataa vinakay, lo yinakay. Pokiravot abanim, abanim, abanib, al-slaishim, vahari beyim. Yud yomidos, therefore, our response to Moshahabainu's request of Haredinaas Prodeja, a request for the most profound divine revelation, humanly possible. In fact, what are the Yud yomidos? Yud yomidos are the attributes of Akhaj Baruchu. That's what Akhaj Baruchu is. Akhaj Baruchu reveals to Moshah his attributes, his essence, what he is. Akhaj Baruchu is, Hashem, Yud kavav, Kail Yud kavav, Kail, Vechanun, Rehkul, Rahu Muhanun. That's what Yud yomidos are. It's not a Tfilah, but it's Akhaj Baruchu himself, Kaviyahu, as it were. That's revealing himself, and his attributes to Moshahabainu. The person says, Vaishyatsiri Mosham, Akhaj Baruchu is there with Moshahabainu. They're together, it's a rendezvous with Akhaj Baruchu Kaviyahu, as it were. Il mala y mikra kas of ef shalom rho. Had it not been for an explicit possibly, you couldn't possibly even say such a thing. That man can meet God, that finite man can meet the infinite. However, it appears that Abiyokunan is trying to add an additional point as well. Abiyokun says as follows. Il mala y mikra kas of ef shalom rho. Mulamade shan esate phakash baruchu kashli ar sibor. The Pasak teaches us, Vaiyavar asham, that Akhaj Baruchu himself was as a sibor, who's omay lifneh ateva, who's over lifneh ateva. And he showed Moshahabainu this tfilah. Again, the idea of tfilah in this context is something which doesn't seem to really fit very well. And it appears that Abiyokunan is trying to say something else. By telling us that Moshahab, that Akhaj Baruchu was play-acting in the role of the sibor. Abiyokunan is trying to tell us that the idgymumidos were not a response to the personal individual request of Moshahabainu, but rather the idgymidos were given to Anisrael. According to Abiyokunan, Akhaj Baruchu told Moshahabainu, "Khos manshing shul qotim yasulifan like hissedera zev animokhrelen. Whenever Amisraelu duaqaid, they should do this seder, this tfilah, and I will forgive them. Hashem Hashem Hashem Anim kodim shirtadam? What does it say, Hashem Hashem twice? First of all, Yudkay Vavkay, kodim shirtadam. And then the second one, Vanihula Akhaj shirtadam vyasachuvah. I'm also Akhaj Baruchu who was there, who was close to man, after he fells, after he doesn't hate, after he sins, and he repents." At this point, we return to our question, where does the Moshila come from? How does saying this incantation, Yudkay Omidos, which as we said are the medos Akhaj Baruchu, the divine attributes, how does that lead to Akhaj Baruchu and Moshila, for Amisrael, after they did a shait? And the answer is that what Akhaj Baruchu was saying is that when a shtlyak sibor stands in front of a sibor, that has sinned and has done shiva. And he says, Yudkay Omidos arachamim, it's not the shtlyak sibor that's saying those Yudkay Omidos arachamim, but it's a re-enactment of the revelation, bezair Ampin, to Moshrabenu. When the shtlyak sibor says, "Duljid, Yudkay Omidos arachamim" and Ashem, Ashem, Kail, Rachum, Vahannun, Akhaj Baruchu is there with us, with that sibor, with Amisrael. Vahannud, Yudkay Omidos arachamim, it's a re-enactment of the shtlyak sibor. And at that point, God, who's there with us, by Isyassev Imosham, with that sibor, who was shtly, forgives them and grants them grace and grants them rachamim. Without going into details of what each mida means, the Yudkay Omidos arachamim signifies revelation. With respect to Moshrabenu, it was the most profound and deepest revelation that was humanly possible. But saying Yudkay Omidos, within the context of Knessi sisrael throughout Jewish history, is a way of saying that God is there with Amisrael, despite the fact that Amisrael is roté. Despite the fact that Amisrael is sinned. When Amisrael does chuva, and it says didglamyos rachamim, hakul jboh who is there with them. And hakul jboh who being there with them, that itself is forgiveness. Because what does shtly do, if not create estrangement between man and God? And by sending Yudkay Omidos rachamim, hakul jboh who is there and is close to us. If within that room resounds as shem, as shem, kel rachamim, hakul jboh who is there, close to us. When the shtly has sibor wrapped himself in the talus and says as shem, as shem kel rachamim, hakul jboh who. It's hakul jboh who, they're wrapped in the talus present within that sibor. It's the kel rachamim, hakul jboh who. If you meet us of aka rachamim, hakul jboh who, that's there within Amisrael. That's the bridge, that's the covenant, that's the bridge cruiser. That's what it means, that there's a covenant between aka rachamim and between Amisrael. Then aka rachamim, hakul jboh who will never leave Amisrael. And at the point that Amisrael sins, if they do chuvah, hakul jboh who is there for them. That is what Makhila is by definition. According to Bhshutosh Samaikran, "When was Moshra been with Zocha near Gilmidos? When he went up, in the last 40 days, on Roshkorosh Elu, in order to receive the Lukasnios." At that point he says, "Haredina eskvodeka." And at that point, "Ania ve'a kulpugia, panaka, vayaba, ashama, panaka, vayikra." But when was Amisrael Zocha to receive the Gilmidos? Not Roshkorosh Elu, but Aniam Kippur. When Moshra been who came down for the third time, in the third 40 days, he came down on Yom Kippur with his second Lukas. And at that point, when Amisrael received the second Lukas, which come in the wake of Haight, and in the wake of Chuvah, at that point Amisrael received not only the Lukas, but received the debur that came along with the second Lukas. The debur of the first Lukas was the Azeras hadibros. The debur of the second Lukas was a private debur to Moshra, Benu, Yidghi yomidos, haraqame. And when the second Lukas were given to Amisrael, Amisrael also received, to a certain extent, the revelation of the Yidghi yomidos. And that's what the Pasuk says, Vaheba read it, Moshe. Maheas sinai, at the end of Pasukkitesa. Usthegukhata i dupi yad Moshebir dutomina haar. U moshir loyadakhi karan or panal vidabroito. What does it mean? Moshe didn't know, didn't realize that all of a sudden karan or panal. His face was shining. And when did this happen, vidabroito? At what point did the penae moshir, the face of moshir, begin to shine vidabroito? I understand that this is referring to vah. Ani a vir kultu vi al pannecha, vayyavar hashem al panal. Karan or panal. When did the penae moshish shine vidabroito? When a karan or panal vidabroito was said in the presence of moshir, vayyavar hashem al panal. That's kikaran or panamoshir vidabroito. At the point of vrahita eta hoorai, when moshir beinu's face was able to appreciate God's presence, vayyasyaatei moshir. At that point, vayyavar hashem al panal vidabroito was in the point in which karan or panamoshir. And at that point, amis trial benefited a reflection of that revelation to which moshir beinu's vah. Vayyar, aron vakhoben aisir le moshir, vine karan or panal vayyavar, vayyavar, umi geshir e love. Or pre-moshir shone because moshir beinu was zocha to be kava yachol in the presence of a kava yachol. And therefore, that reflection of the revelation was what amis trial experienced anyom kippur. Moshir beinu received yurgul miyos anoshir selo and amis trial as a community received yurgul miyos anyom kippur. And it's very, very interesting that the minald of the sphardim is to start slikos and roshiroshir elo. While askenazim stood up before ushashana, but the sphardim is all through elo. And all of our sesim echuvah says slikos. And as I said, the main part of slikos is yurgul miyos arachamim. But as far as askenazim are concerned, yes, we say slikos before ushashana and through ushayim echuvah. However, anyom kippur, yurgul miyos becomes a critical part of the liturgy of yom kippur itself. Slikos in general and yurgul miyos in particular were inserted into the tphila itself. And this is only anyom kippur, because anyom kippur, part of the essence of the kinesha sayom, is a reenactment of that original yom kippur, in which amisrael wasoshit kapara, wasoshit luchoshnios, and wasoshit yurgul miyos arachamim. And now, I would like to make a more general comment about mawaidim in general and the yom nawraim in particular. Mawaidyashim are not commemorative. It's not in order to remember some past historical event, but rather is to relive and to reenact those events. We all know that, on pessach, we say kaldawadokhayavadam lirot, or la harotakat smokiyu, who got some mitzreim. In every generation, a person on la saider is supposed to view himself as if he himself were taken out of mitzreim. Anishvos, we're supposed to relive. Mama rhasinai. On Tishibah of Lahab deal, we relive the terrible experience of hwarban and of ghosts. And when we celebrate yom kippur, it's not simply to remember that original yom kippur in the mid-bar in the wake of the heta ego when we received the second luchos. But it's to reenact, to relive that kapara which Amistrel received after their hate. And every year, when we go through the entire year, full of our katana and full of sins, and we come back and we do chuva through our Shai Simechuva, and we arrive at yom kippur, we relive and we experience that original yom kippur to some extent. And therefore, we'll notice that on yom kippur, the essence of the chuva of yom kippur is Lefnei Hashem Tittaru. You will be purified in the presence of Akaraj Barahul. Chazal Sayy, Ithuma Shoyom Kippur in Mahapar La Shabbim. That the essence of yom kippur, the day itself, is Mahapar La Shabbim. How is the day itself Mahapar? What quality the day itself have? The answer is that the day of yom kippur is that day of revelation. And kapara again is after the estrangement between man and God, between Yisrael and God, that's affected by hate. Yom kippur is the day of revelation, of closeness between man and God, between Amistrel and Akaraj Barahul. At the time of the base of Midrash, how was this kapara affected through Avarasayom? What was Avarasayom? The Avarasayom, the most essential part of Avarasayom, was not the Sialazal being sent into the mid-bar. The Sialazal into the mid-bar is not even my archive. If you didn't send it if the Sial died beforehand, it wouldn't be my archive of the kapara. The main aspect of Avarasayom kippurim and what's unique about Avarasayom kippurim as opposed to every other day of the year in the base of Midrash, is that the coin God-o would go, lift, nigh, lift, name into the Kanshe Kaddasim. He would go into the Kanshe Kaddasim and first bring it to us. And then he would go into the Kanshe Kaddasim with the dhamma of the power and the dhamma of the seer. It's the only time in the year in which a person was allowed to go into the Kanshe Kaddasim. And in Yom Kippur, bizoth Yavo, Aron, Al Akodesh, this way Aron could go into the Kanshe Kaddasim. It's the only time of the year, aha spashana, when the coin God-o goes into the Kanshe Kaddasim. What is going into the Kanshe Kaddasim means? It means the representative Amisra'l going into the domain of Akhaj Barohu Kaviyahu, going into the presence of Akhaj Barohu, bringing in the presence of Akhaj Barohu. That is how the kaparah was created. By the connection, the revelation, the bris, the covenant between Amisra'l and Akhaj Barohu, being re-enacted, being once again reliving that bris. During the Bizamikdosh, that was the essence of the kaparah, the Avodesh Yom Kippurim. But now that we no longer have the Bizamikdosh, una shawmaparah sa usainu. So yes, we say the Avodesh Yomikippurim in a way of somehow through our fields to also re-enact the Avodesh Yomikippurim. But aside from the Avodesh Yomikippurim, we also have itsu moshayama kapar. The essence of the day itself creates the kaparah. And what do we do in that day, in order to create kaparah between Amisra'l and Akhaj Barohu. Daven of course, Tfilah. And a special Tfilah in the Ila. And what is the Ila in the Ila is man standing in front of God. Man being independent of God, closest between man and God. Around the view as it were between finite man and infinite God. That's what Tfilah is. And in the Tfilah we insert Yomidosharachim. And through the Yomidosharachim, we re-enact that original revelation between God and Moshra'banu and between Akhaj Barohu and Amisra'l. Hashim, Hashim, Vaisyaat Animosham. Hashim, Hashim, Kal-Rachim, Akhajim. And we re-play and re-enact through the Shriach Tibor who is representative of Akhaj Barohu Kaviyachim. Hashim, Hashim, Kal-Rachim, Akhajim. It means that Akhaj Barohu is there with us and is close to us. Vaisyaat Animosham, Vaisyaat Animosham, Vaisyaat Animosham, Vaisyaat Animosham. That itself creates the Moshila and the kaparah of all Akhajim. The Phneashemtitaru, the tarah, the purification of Amisra'l is because we are Kaviyachal, the Phneashem, the presence of God, because God reveals Himself to us through the Yid-Gimminusarachimim. And that's exactly what Rabi Akiva says in the Mishnah at the end of Masekit Yoma. Rabi Akiva who lived in the time followed by the Khurban Maisamaygash. And those terrible times of Khurban, of Golos, of destruction. Rabi Akiva who saw people that were broken. How can we go through your kiparah? We no longer have a Vaisyaamakipuram. How can we achieve Mahila, how can we achieve kaparah? Rabi Akiva says, "Ashrehi maisra'l, if nim bhi attemitarim, un mit nimtar esprema bhi kimshabashamayim." Praised are you, oh Israel. In the presence of who are you purified? And who purifies you? Abhi kimshabashamayim, your Father in Heaven. Shana'amar? Wizarakti alaikum, maimtarim utahartim. I will sprinkle over you purified waters and you will become pure. Vomam nik fe Israel Hashen. The nikfah of Israel is who? Is Akhosh Baruchu. Ma mikfah matar espremaim, just as a nikfah, purifies those who are impure, who are defiled. Afhosh Baruchum mitar es Israel. So to Akhosh Baruchu himself, he is the purifier of Israel. Akhosh Baruchu himself purifies Israel. If they miyat mitarim, when we mitar espremaim, in whose presence are you, do you come purified? In the presence of Akhosh Baruchu. One goes into a mikfah and envelopes himself in the mikfah. So too, we become enveloped by the presence of Akhosh Baruchu on Yom Kippur. And that itself purifies us. All we have to do is do Chuva. If we do Chuva, not only is our Chuva accepted, but once again, we are able to enter the presence of Akhosh Baruchu. And becoming into the presence of Akhosh Baruchu, that itself is the Chuva. Akhosh Baruchu is there, we hear the Akhosh Baruchu. The Akhosh Baruchu is here with us, and that itself is the essence of the Makhila. That's the covenant, that's the Brisk Rousa Shai Shrallal. And the miyat Shrallal, we should all be zoked to, the Nhera of Yamanu. You have been listening to Haravya Iokan. Speaking about the 13 attributes of mercy, gimammi dot al-Aqameem. In the context of his series on hillhott, the laws, the meaning of 'Ossa shana yom kippur'. Tomorrow, Shrallal will be by Harav shakaragan, beginning the series on specifically the contents of the gimammi dot al-Aqameem of Slihat. This has been Ezra Vick, wishing you a call to have a good day, a day of Torah, a day of productive work. We'll be back tomorrow and every day, five days a week. This has been KMTT, kimitsi onte zetora. Uddvar Hashem miyarushalaym.