KMTT - the Torah Podcast
KMTT - Avodat Hashem #13
KMTT - Avodat Hashem #13, by Rav Moshe Taragin
This is the last week in this summer semester for KMTT, in radishand, getting next week. We will be taking a much necesarification, we'll be back though in radishandalal in one month time. Because this is the last week, there will be some changes in the schedule, today's shear will not be given by a raftavari. Raftavari is ready in spending some time in America, and therefore his KMTT vacation is starting one week early. So today's shear will be another instalment in the series of our motion tarragon on the essentials of avodata sham. After this shear, I'll be back as usual with the medrashayomi, the daily medrash. We are grateful to our Kurdish barhu that over the past 60 years, our Kurdish barhu has turned the tables of history in the favor of the Jewish people, and has launched the beginning of the redemptive process, which amir sasham will culminate in the complete return of the Jewish people, tarratsisrel, building the third base amikdash, celebrating the arrival of mashiachts at kinu, and ushering in the long awaited four messianic era, in which the entire world will be filled with the knowledge of a Kurdish barhu. We are thrilled that this process has been launched, and we are thrilled that we have the privilege, perhaps they are no merit of our own, that we have the privilege to participate in the final chapters of history and to contribute alongside of a Kurdish barhu to the redemptive process. And yet, many of us are left with a very, very awkward or uncomfortable feeling. And we consider that this process has been and is spearheaded by Jews who have turned their backs on much of the traditions and heritages of harci nai. People who, unfortunately, are no longer shamatara mitzvahs, no longer sensitive to the tradition of tarrashib al-sav and to the rabbinic authority of tarrashib al-pah, perhaps they are no fault of their own, perhaps they were not exposed, educationally, developmentally to the beauty of tarrin mitzvahs. It still informs us that these are our partners, and these are the agents which a Kurdish barhu dispatched to launch our redemptive process. Many orthodox Jews reject the entire enterprise, the verity sural of returning to this land from a political standpoint, in part because the leadership of this process is so unfamiliar. If a Kurdish barhu were to launch a process of redemption, many people reason, then certainly you would choose orthodox Jews, gidoliyatara, gidoliyadar, to lead the process. In as much as the process has been guided, my secular Jews, my secular Zionists, many feel incapable of responding and of embracing the process. To us who we do embrace and celebrate a Kurdish barhu's process, this becomes a very, very haunting question, and a question which must haunt us. We are truly sensitive and loyal, not just to the redemptive process, but to the 2000 years of halacha of rabbinic tradition and of course, the 3000 years since our Sinai, how could we become partners in a process of gula with individuals who have lost their commitment and their loyalty to these values? The truth is the redemptive process by nature is difficult to rationalize to the human mind. There are precedents in Jewish history, moments in which a Kurdish barhu launched redemption in very, very unfamiliar manner through unlikely heroes in unpredictable fashion, simply because conditions did not allow, so to speak, a more classic redemption to evolve. The first example, the first moment in Jewish history in which redemption was brokered by unlikely agents, is recorded in Yeseskiel Parachaf. Yeseskiel Parachaf describes the original Yitziasmitzrayim, the Exodus from Egypt, but it describes it in very, very different terms than the images and scenarios we are accustomed to. In our mind, certainly the way the Torah describes Yitziasmitzrayim, the Exodus from Egypt was unilateral. Kharush Barhu swept down into history for the first time, descending into the cesspool of Medtrian, to redeem his beloved nation, Mashrini, Aharecha, Nerutsa, Heviania, Melohadarav, to sweep us off our feet into the desert of our faith, Hreza, Nurayak, Ava, Sklu, Isaiah, Lechter, Ahareb, Amidbar, Be'erith, Lozerua. We marched with the aura of a Kharushbarhu, Be'zeishisrayim, Isa'im, Be'zeach, Ohmiyam, Ohais, Isa'idar, Lechocho. Mountains were pulverized in our midst, in our wake. The entire process was driven solely by a Kharushbarhu, Be'chipazim Yitzasamir, Yitziasmitzrayim, Kripazim, The haste, the lack of poise or tempo, doesn't merely describe the fear and terror of the Egyptians, but also the almost lack of any, any role, any contribution on the part of Amidbarul. Kharushbarhu descended into Mizra'im and drew us out of the pagan, pagan failure of me Egypt. But Yitzasq al-Parakhov describes an offer of a Kharushbarhu to Amidbarul. Hashem offered Amidbarul a different type of redemption, a redemption, a gula in which the people would take the first step, which have some initiatives, some courage. Be'omahu, nassassa'id, Leha'im, Leha'im, Leha'im, Leha'im, Leha'im, Leha'im, It's Mizra'im. Yitzasq al-Parakhov describes a Kharushbarhu, recalling the day in which he initiated the exodus that departed from Egypt, Be'omara, Leha'im, and I'd suggested to the people. Ish, she could say enough, Hasliqul, Uvegulay Mizra'im, Al-Titamu, Ani'a'im, Lechocho. Take that for a step, divest some of the accumulated culture of Egypt, discard the pagan worship, the pagan worship, which had become so familiar, and so adored even by Jews. As Khazal Darshan based on the Pasak in Bao, Mizra'u, ukuhu, la Khamsalm, the Mizra'im, the Pasak which describes, selecting the Kharbon Pasakh to deter Mizra'u, sort of assertive, almost even violent or physical selection, Mehiltah, Darshans and Mehiltah interprets, Mishkul Yidechim Yavarazara, withdraw from Yavarazara, and as part of this display of defiance and of rejection of Yavarazara, Khuhu, la Khamsalm. Take the very idols, which Egyptians worshiped, which perhaps Jews had worshiped or had adored as well, and sacrifice it as a Kharbon, sacrifice it, slaughter it. So Kharushbarhu desired, at least, that the redemption be driven not just by divine interest, but by human hand. And the paraking of Khazal describes our recalcitrance. "Vayyam Ravi, they rebelled against me," Hashem says, sadly. "Vayyam Ravi, they refused to listen to my voice, to heed my request." Each issue could say, named Lohish Lihrul, "They refused to divest the pagans of Egypt." "Vayskul Yidechim Lo'azavu, they still adhered, sustained, as idolatrous lifestyle." They were unable, even, to take that first minor or minimal step to contribute to their own redemption, to their own rescue. So Kharushbarhu records, in Yveskul Parachath, Yveskul records, a Kharushbarhu's intent. "V'omar l'ishpocha m'asayyam l'halaas, a'pibocham besoch," Erasmishrayim. Ashem says, "I intended to annihilate them. I tended to destroy them. Every year in Pesach evening, as the seder wants to close, we all recite focha m'asayyal hagayimashir lai'idah ucha. "The shem should pour his wrath upon the iniquitous nations." The source of that statement is Yveskul Parachath. Hashem originally hurled this threat and this terminology at the Jewish people, the obstinate people who had refused to incite their own redemption. Hashem originally had intended to destroy us through this language. "Kasachmeri, we try to redirect that language in Hashem's intent to the iniquitous and evil nations of the world." Hashem had intended to destroy Amistro? Amistro? Perhaps the Jewish experience would have been a short-lived one. Why didn't he? So Pazif Test describes the reason Akhir Jbarqul redeemed, even those who in many ways were undeserving of redemption. "V'as l'am'an sh'mi, l'avilti hakhal a'neh gawyimashir haimah besocham. I redeemed the people for my name, for the glory and sanctity of my name Akhir Jbarqul had already been associated with this people, with this nation." Hundreds of years had been invested in trying to propagate and disseminate a greater knowledge of Akhir Jbarqul. Avrami Srakanyakov lived heroic, almost sacrificial lifestyles in order to build an awareness of this monotheistic transcendent and invisible God. Avraham had succeeded in many, many regions, north with his family in modern day Iraq, Syria, Lebanon, and Padna Ram. He had succeeded with some of the locals, Avi Melach, Benet Feis, the people of Shhem in some ways, but yet Egypt had been unmoved and unstirred by Avraham's great message. And Amistro's descent into Egypt, and Akhir Jbarqul's confrontation with Paro, confrontation with Beghims, with Paro's absolute denial, refusal to accept Ashmashar Ashmabukoloh. Who is this God that you speak of? Finally, through the plagues, the ten plagues, the ten makos, Paro had been brought to his heels in not just Paro, but in entire culture and through the Egyptian culture, the cradle of ancient civilization in entire world was now primed to appreciate this message. Hashem Asadik Paro says, during Maka's Bakhara's vaniva miharsha'im. So much had been wagered, so much had been invested in order to build an awareness of Akhir Jbarqul and his presence and his religion that we stood for. And annihilating the Jewish people at this point would have constituted a chilosham that was intolerable. All of that process would have been reversed, would have been forfeited. So Hashem redeemed us, even though we may not have deserved redemption, at least according to the portrait in Yzezkyl Paraikaf, in order to preserve the sanctity of his name. Lama Yamur Mitsrayi in Barahot Si'am, Lahrago Samvairi, and Mosher Abenu, as he defends the Jewish people after the terrible Harego, actually invokes this concern that if you destroy the Jewish people, then Egypt, and along with Egypt, the entire world audience will claim that you'd lack the power, the interest to sustain your nation, your beloved people. Lama Yamur Mitsrayi in Barahot Si'am, Lahrago Tomvairi, and Olakhalotami al-Peneha Damah. 16 years ago, 65 years ago, the Jewish people suffered the greatest chilosham in 2000 years, since the destruction of the Horban. The methodological, methodological, and systematic annihilation of an entire race, Jewish blood was being spilled in the streets of Europe mercilessly. We were being murdered, and our murders were slaughtering us with impunity. Certainly throughout the last 2000 years, silskorm may submit this, we've suffered in many countries and in many eras, but all the programs and all the inquisitions and all the expulsions and suffering and blood libels cannot even begin to measure up to the nightmare which our people experienced 60 years ago, in the dark streets of Europe. And it wasn't just the Jewish people who were under assault during those terrible years, but it was our God and Akhosh Baruchu, whom we are affiliated with, who Akhosh Baruchu has selected us, and when we suffer, the Akhosh Baruchu's presence in this world suffers and regresses. And if Jewish blood was being spilled so freely, the Akhosh Baruchu's presence diminished in our world. And Akhosh Baruchu, the type of which hadn't occurred in 2000 years, was perpetrated. And Akhoshu's of equal magnitude had to be created in order to restore the sanctity and the regality of Akhosh Baruchu's name. Just as Akhosh Baruchu redeemed us in Medtraiyim, Vahas Lamann Shemi, the vilti Haqel, the Inagoyim Akhosh Baruchu redeemed us on behalf of his name. Similarly, he redeemed us 60 years ago. We began to redeem us. First and foremost, in order to restore the sanctity of Akhosh Baruchu's name, the presence of Akhosh Baruchu, presence of Avino Makhenu, Shabbat Shammayim, a member of very, very, moving moment, which I thought of this parak in Yhaskil. About three years ago, Israeli Air Force was invited to participate in war games in the Polish city of Verdun. And the squadron leader was going to participate with his team of fighter jets, conditioned Israeli participation in these war games upon being granted a flyover of Auschwitz. He would not fly in Verdun unless he first flew in Auschwitz. And if at first the Polish parliament was very resistant, Auschwitz is a cultural or historical landmark and armaments of war shouldn't be introduced. But this squadron leader was adamant. And he wasn't even in Ashkenazi. He was a Sephardic Jew whose family and whose people hadn't really been vulnerable or exposed to the horrors of the Holocaust. But he refused to fly in Poland unless he was granted a symbolic flyover, the train tracks of horror that had witnessed such dehumanization and murder in Auschwitz. And finally, the Polish parliament is seated. And as he pulled his team of fighter jets into, he pulled them into formation to fly. There was an emissary of Jewish leaders and representatives on those tracks of Auschwitz. And he flew a few hundred feet over those tracks as Hatikov was sung. And as he pulled into formation, he announced over the loudspeaker, "Gicha kat, gicha is a sortie, flyover. Gicha kat, avor ami sur al gicha kat, avor kerbinota shawah." One flyover for the Jewish people, one flyover for the victims of the Holocaust who hadn't even experienced any form of respectable burial. And how many months did we plead with Eisenhower and with Churchill, Roosevelt, for that one flyover, for that one mission which would bomb the train tracks, the skies of Europe had been controlled exclusively by Allied forces. The German Air Force was nonexistent, had been reduced to rubble. And one single bomb in the spring of 1944 on the train tracks of Auschwitz may have saved close to 750,000 Hungarian Jews from exportation and ultimately execution. And the Jewish people and Jewish blood wasn't even worth one flyover 60 years ago. And now Baruch Hashem were a military and economic and cultural superpower. And Baruch Hashem, as he pulled his team of jets into formation, he had the historical sensitivity to recognize the import and the connotation of this flyover. And I felt as if I was witnessing the cycle of Yhaskil being fulfilled. Sixty years ago the Hül al-Shem was perpetrated. Baruch Hashem, the start of the restoration of Akurich Baruch's name to the people of Israel, to the Jewish people, to Aslam Anshimi, if Akurich Baruch redeemed us 3,000 years ago, even though we may not have deserved it, even though we were still mired in paganism and idolatry, he began to redeem us 60 years ago for similar reasons. The second snapshot of unlikely or illogical redemption on behalf of unfamiliar and unlikely heroes stems from a very interesting passage in Malach and Bay's Parath-Yudalat. During the 15th year of Amazia's reign, Amazia ruled in the southern kingdom of Judah, of Yhudal, Malach-Yeravim Ben-Yawash metachis al-Beshamron, ar-Bain-Bach-Ashena. The land of Israel was divided into two kingdoms, the northern and southern kingdom. So Amazia ruled in the southern kingdom, and Yeravim Ben-Yawash, not Yeravim Ben-Yavat, but Yeravim Ben-Yawash ruled in the northern kingdom, the people of Israel. But like his namesake, Yeravim Ben-Yawash was a wicked king, Vayaz-Hara-Bain-Yash-Am, Los-Sar-Mikal-Kath-Yeravim Ben-Yavat-Ashena. Yeravim Ben-Yawash was equal in his notoriety, in his corruption, in his crime, to Yeravim Ben-Yavat. He sustained the idolatry, the murder of Yeravim Ben-Yavat, murdering people, just as evil. Yeravim's equal, Yeravim Ben-Yavat's equal, Yeravim Ben-Yawash. What occurred during his reign? Pasak-Haf-Hei, Parak-Yud-Dal-N-Malachim-Bays. Hui Shiv-Eskiv-Uly-Yis-R-El-Mila-Vocham-A-Sag-Yam-Hara-Vah-Kid-Vah-A-Sham-O-K-Yis-R-El. He led the Jewish people to unparalleled territorial expansion. Why did I not go to Shbar-Hu-Chu, such a wicked and terrible king, to be the great hero of the Jewish experience, and of the wars which were fought? K'r'a-Sham-A-Sham-A-Shena-Yis-El-Mor-M-O-N-A-Sham witnessed the plight of the Jewish people. The Jewish people were deplorable, the Fs-A-Su-R-V-Fs-A-Zov, no one would help, no allies, the A-N-O-Z-El-E-Z-R-El. The borders were indefensible, the allies were non-existent, the Jewish experience was too vulnerable to be sustained under current conditions and I could expect to alter the reality. Hello, dear B'r'a-Sham, the Parak-Ends-Lim-Hos-A-Sham-E-Som-E-Tah-A-Sham-A-A-Sham-A-Yim. B'r'a-Sham-Kid-Nat-Fatherm, extinguishing the Jewish experience, Fa'yoshi-Embi-Adir-Vah-Binyawash, so we saved them through Yir-Vah-Vah-Binyawash. One of the most evil Jewish kings was the hero of this period of Molochim-Bays. Who can read the Espe-Suk-Yam without thinking of the days and weeks prior to the Six-Day War? Thirty-five years of hindsight, thirty-eight years of hindsight, cast this war as a war in which we secured the Biblical homeland, Yhuda-Sham-R-O-N-Az-A, unfortunately we're no longer able to live in Az-A. But Prem-Ends, of course liberating the old city, Eratikav, Yushalayim, regaining the Kottalama-Ravi. But that's not what the war was primarily about. The generals hadn't even war planned for these scenarios. The Israeli army wasn't even prepared for even the very remote possibility that we would recover Yhuda-Sham-R-O-N. They would liberate the Eratikah and the Kottalama-Ravi. Those weren't even on people's minds. It was a war of survival. Nasser, the Egyptian President, evicted the UN from the Suez Canal and launched his very very infamous threat to toss the Jews into the sea and to continue Hitler's work. Nineteen years earlier, the state had been formed and the state was a mere fledgling of the state, vulnerable and fragile. And people feared a Holocaust, the conclusion of the Holocaust. Women and children were sent overseas. Very famous, sad joke, which was proliferating in the days and weeks before the Six-Day War. The last one out of the country, the last one out of Ben-Gurion, the airport should close the lights, shut the lights of the country. People feared that the Jewish state would no longer exist. Of course, the entire country in all sorts of schools, Zionist schools, Haredi schools, children came to Yeshiva and said to him, "Oh, there were no classes, there were no lessons, there were no learning. People said to him and went out, just like a Jewish barcode should save us." There were no allies, no one interested in participating in rescuing the Jewish people. The Jewish barcode saved us. It didn't just save us, but rejuvenated our experience by awarding us, Yudan Shamero, Niyartika, the Kotala Maravi. And the Jewish barcode can redeem us through the agency of Uravan Benyawash, who is a paganist. He certainly can redeem us, to the secular Zionists, our prime ministers, our generals, our ideological leaders, who helped return this country, this people to our country. And during the five or six ensuing wars helped defend this country and achieve defensible, sturdy borders. This is the second snapshot from Jewish history, the second moment in time in which the Jewish people were redeemed through an unlikely agent. If in the Australian we were redeemed, though undeservedly, in order to prevent the Kotala Sham, an intolerable Kotala Sham, during the six-day war we were redeemed, in order to expand our borders to create a more sustainable and defensible situation. The third snapshot comes from the very, very famous miracle of Hanukkah. The miracle of Hanukkah, of course, was spearheaded by the Khashman William. And in our minds and imagination, much of its supernatural miracles revolve around the events of the pakashaman, of the one keg of pure oil, which was used to light the menorah for eight days. However, when the Ramban describes the nace of Hanukkah, at least in his initial comments, he makes no mention of the oil. The Ramban focuses, at least in the beginning of the Hanukkah paragima hlachalah, solely on the military response and the military victory. The Ba'in Shaney, during the second temple, Kishim al-Huyavan, during the period of the Assyrian Greeks, Godzur Gizel Yisra'al, they legislated in the creed against the Jews, Ubatlu d'Atam, they attacked our religion. Very often people take this simplistic generalization that Purim was immortal danger, and Hanukkah was some sterile ideological or theological debate with a different culture. There were ideological and theological elements to the encounter of Hanukkah, but it was a moral threat similar to Purim. The Ramban describes Yisra'al d'Atam in the monom of Ibn Oseam. They stole our money, they raped our daughters. They persecuted us physically, not just ideologically. Atchariha Malaym al-Hokayav al-Sainou until the Khrushbarq had mercy and pity. Vihoshiyam miyadam. He saved us. Vihitzillam, vigavubineh, Hashmoniah, konim, agidolim, and the Hashmoniahim, were the heroes who led this rebellion and ultimately brokered our redemption through our Khrushbarq's assistance. Then Nidul Malaykum and Akonim in the Hashmoniahim appointed a king, the Khrushbarq al-Sainou, Yisra'al, Matayin Shahna, had a habronachani. Jewish sovereignty was restored for 200 years until the destruction of the Second Basamiktash. The Hashmoniahim were very interesting leaders. They were certainly dedicated martyrs, willing to sacrifice life and limb on behalf of this redemption and rebellion against the Assyrian rule. But, there's no question that their legacy is pac-marked by one very, very grievous error. The Gamaran Kedushin tells us that if a person approaches based in announces that he stems from Khashmoniah dynasty, then we assume he's a slave, and therefore we can't marry a Jew. Because all the pedigreed members of the Khashmoniahim were annihilated within a few generations. The only members of the Khashmoniahim else to remain alive were slaves, so this person inevitably must be a slave and has to be dealt with accordingly. Why were they punished so severely? Why were they annihilated? So the Rambhan informs us in Parshas Vayhi, because of one very, very egregious error. Yakov states when he delivers his Brakhos to his various children, "Liyasar shavit mihudam hahokimibin raghlov." The scepter, the throne, should be secured by the tribe of Yudah. Yakov envisions a very, very clear separation between church and state, if you will. The tribe of Lavey, shavit Lavey and the Khanim are empowered to supervise the ritual ceremonies in the base. Amiktash, to assist us in approaching a Khashbarachal, they are more or less a clergy, whose sole focus is to supervise and to enable religious experience. But the shavit of Yudah, the tribe of Yudah, they are involved in the political realm, supervising the day-to-day affairs of a country, the social, civic, military, political, economic needs of an entire people. And Akrashbarachal, this is the way Yakov suggests, is not interested in having a convergence of church and state. The Khashmanaim violated Yakov's interest. The Khashmanaim were Khanim. And essentially, you served the throne from Shavit Yudah. And because of this usurpation, their emban claims, they were severely punished by quick annihilation. So certainly, the Khashmanaim, despite their heroism, are not the classic leadership of Mordechai Nester, Emoshan Aaron, but they are staying leadership. Many toduki are not many, but certainly one very, very well-known Stuki, John Hirkiness, stemmed from Khashmanai origin. And in part, this flawed leadership, this flawed record, in part, accounts for the very, very minimal treatment, which the nace of Chanukah receives through Hazal. Of course, there's no mention of the nace of Chanukah and Tanakh, but that's because the nace secured after the canonization of Tanakh had concluded. But Khashal dedicated entire tractates, entire Misechtelsty and Kippur, to Purim to Pesach. Purim is one day, two days, and yet it merits an entire Misechtel of thirty daf. In Kainikah, it's eight days, with comparable halachos, and yet, you know, it merits some off-handed reference in the Gomar and Shabbis, when the Gomar is discussing the second parrot, the material to light candles on Shabbis. So it veers off into some tangent and quickly, quickly, very succinctly describes the laws of Chanukah. What's a light? There isn't even a mention of Chanukah in the missionaries. Chanukah is mentioned in a mission in Bikurim. It's the final moment to deliver Bikurim, going to Hazal. It's also mentioned in a very interesting mission in the end of the sixth parrot, above Akama. Certain laws, if Nezak are altered by the recognition that store owners may place fire in harm's way during the nace of Chanukah when they light their menara. But certainly the holiday of Chanukah isn't mentioned in the mission at all. In the parrot, Hazal were acknowledging the flawed record of Chanukah, flawed because of its leadership. Not just was the leadership flawed, but this restoration of sovereignty. It's very fleeting, it's very, very inferior. These two hundred years are one of the saddest moments in Jewish history. Interness and struggle, the office of the Clangado, was severely compromised by the Stukim. Great, great ideological debates and great tension between the Stukim and the Prushim. We live two hundred years under all sorts of foreign sovereigns. And two hundred years after the nace of Chanukah, the Romans marched into Yushal. Ayman burned it through the ground. And any memory of Chanukah and the restoration of Malchus Yisrael was completely erased. Chanukah has absolutely no long-term historical impact. It's a historical hiccup. It has tremendous ideological impact. It launched the period of the Tarsha Balpeh, the great flowering of Talmud Babli, Talmud Yishali. But it's no long-term historical impact. So what are we celebrating? The flawed leadership, some sort of parenthetical moment in Jewish history. And we celebrate the restoration of Jewish sovereignty. Khazim healthlessly saw the Ramban rights. No matter how ephemeral it was, no matter how flawed the leadership was, the very fact that Jews can determine their own fate, settle their own land, dictate their own terms, express their own culture, their own society. That's reason, according to the Ramban, to say "Hallel" for nine days. Even without mentioning the miracle of the pakashim. Certainly no one intends. I certainly don't intend to compare the Hashemunayim. Hallel of the Has, the secular Zion, is the Hashemunayim. When Mosoonevish Akhira Shosham, Shamrittara Mitzvos. An immani in the Hayem of the Muslim one in Frodo, Sadiqi Olam. But the sense you have is that Jewish sovereignty and the restoration of Jewish sovereignty merits celebration, merits, hallel. Even if that sovereignty is flawed. It's passing. And even if that sovereignty is launched by leadership, it doesn't exactly evoke images and reminiscence of Moshe, Aaron, Shmoel Bakhan, and Moshe Aaron Bakhan of Shmoel Bakhari Shmoel. These are three different models of Gulazi's Thrall throughout Jewish history. Whether Gula from Mitzreim in order to avert a hallel Hashem, the Gula, during the first base Hamikdash in order to sustain a defensible nation, or the Gula of Mihanaka in order to restore Makhus Israel, three moments in history in which Akhira-Bakhari deemed us in an unlikely fashion to unpredictable heroes for different reasons. But somehow we feel that all those reasons have resurfaced over the last 60 years. The restoration of the name of Akhira-Bakhu, the territorial expansion to sustain the Jewish experience, and of course, the great return of Jewish sovereignty in Jewish pride, which we've all witnessed. Bakhashem Wizalcha to live through this period, and hopefully to contribute and appreciate Akhira-Bakhus' divine miracles. Mihasashhem next year, I'll elaborate further on this topic. You've been listening to Ramashetharagan, the essentials out of Adattashhem. For today's Mihasash, we're giving Pashat the Varyim. The opening Pashat the Varyim has either had the Varyimashird or the Varyimashird. Many, many Mihasheim. It's more than ten. Different Mihasheim in the beginning of the Mihasheb on the Varyim to this Pashat, which might be expected since the opening of a safer or a new section, very often elicits a lot of responses. But here in particular, the opening words attracted the attention of Chazal. Either had the Varyimashird or the Varyimashird. These are the words which Moshe spoke. Chazar remembered a Pashat something which Moshe had said to God a long time ago, forty years earlier. Way back in the beginning of Sefer Shmoat, "Lo isdivarim anochi." I am not a man of words. The exact same word, "divarim." "Lo isdivarim anochi" and either had the Varyim. And they couldn't have noticed the change. Moshe Abenu, the man who is not a man of words, and here he says these are the word which Moshe spoke. I am thinking ahead, the words Moshe spoke as the entire Sefer Dvaryim. It's a very long speech indeed. Even if you break it up into its two or three components, it's still three extremely long speeches. Moshe Abenu gave one of those four or five, six, seven-hour speeches which we are not familiar with in the Western world, but sometimes happened in other places in the world. So how did this happen? Moshe Abenu was "Lo isdivarim." Of course you might think that it's Nivua. Moshe Abenu was prophesying God's name. I think Chazal understood that the opening Pashat, is not the same kind of prophesy as other places in Torah which says Varyim Abenu, God spoke to Moshe that he should say, and then Moshe said it over. But here there's no Varyim Abenu, God didn't speak to Moshe. This is really Moshe's speech. Of course, it's Babu Akkodesh. It's with divine inspiration. It becomes part of Torah. But this is genuinely Moshe Abenu's own speech, and he is indeed a man of many, many eloquent and extensive words. I want to give two statements made in the Midrash. These are two out of many, but they're opposite, and therefore I think illustrated. The first one opens with a statement, not really entire Pashat. A general statement about Torah, America, Doshbo, Uruh, Rei, Lishonachal Torah, Maha Viva, Shemarah, Peyetalasan. God says the Torah, the language of Torah, means he speaks Torah, he writes Torah on his tongue. The Torah cures his tongue. If you have a problem in your tongue, so put the Torah on your tongue, that'll cure your tongue. Meenai, how do you know this? Shukai hekodesh pashuk, Maha, Peyetalasan. Eidshayim, beyetal, Eidshayim, Elatora. The cure of the tongue is the tree of life, and the tree of life is itself Torah. Eidshayim, Hee, the Maha, Zik Yimba. That was the opening statement of Midrash. Then we shukai shukai shukai shukai shukai shamaah. We can learn from our Pashat, Reimosheh. Actually, there is a Torah, a Torah, and a Torah. The Torah is in the tree of life, and the tree of life is itself Torah, and it receives the Torah before he was a man of Torah. What does it say about him? I am not a man of words. After he married it, he acquired Torah. His tongue was cured, and he began to speak speeches. How do we know that? Meenai, Shukai, Reimosheh, Reimosheh, Reimosheh, Reimosheh, Reimosheh, Reimosheh, Reimosheh, Reimosheh, Reimosheh, Reimosheh, Reimosheh, Reimosheh, Reimosheh, Reimosheh, Reimosheh, Reimosheh, Reimosheh, Reimosheh, Reimosheh, Reimosheh. So what do you shukai say? Moshrabena was not a man of words, but when he became a man of Torah, he became a man of words. In other words, our Pasha is really in distinction to the Pasha'an Shmoat, because Moshrabena has been cured. He's been transformed, and what transformed him? What transformed him was Torah. Statement is an amazing statement. It says that if you learn Torah, you will be able to, I don't know if you'd be able to make after dinner speeches, but you'll be able to speak Torah. You'll be able to speak when Moshrabena has to speak, which is a self-tourer, that learning Torah and putting Torah on your tongue also involves speaking Torah to others. I think the principle being that Torah is Lumod Ulamed. When one learns Torah, it matters that you should want to also teach Torah. Learning Torah creates the ability to teach Torah. This is always true. I've known some exceptions. Indeed, I have. But like I said, it's true. At least it was true for Moshrabena. There's another midrash. Two pages later in the midrash, however, makes the following statement. "Ei le had de varim, amar abit un huma." Le mad de val dumal, explaining to what happened here, by giving you a parable. Le adam, there was a man. Shayam mu'chir al-Gaman. He was selling al-Gaman cloth. In other words, it's very expensive. It's a cloth that's been dyed with this red dye called al-Gaman. It's one of the two very, very royal dyes of the ancient world. It's familiar with the Tyrolyan purple, which is trelet. It's also a dye called al-Gaman. And it's an expensive and complicated process. And therefore, the cloth he's selling is a luxury. By Yama Chris, he was selling it in the street, so he would make an announcement. "Habe al-Gaman." He was crying out, selling his words. He'd sit somewhere like Pishamat, called out the king, heard his voice, and looked out. And so what he was doing, so he called him, and said to him, "What are you selling?" Amalay, lo klum. The seller said to the king, "Ah, I'm not selling anything." He was embarrassed to say what he was selling. He's a peddler. So he lied. He said, "Not selling anything." Amalay, the king said to him, "Anishamat de et-kolchah, I heard your voice." That you were saying, "Habe al-Gaman?" And now you tell me nothing, lo klum, you're not selling anything? So he answered, "Amalay," he said to the king, "Mavi, my master." "Emet, itch true, al-Gamanu, I'm selling al-Gaman." "Ella et-slah-hah, e-no klum." "But, by you it's nothing." I'm boasting, and I have al-Gaman, but you're so rich, and mighty. It's nothing. I said lo klum, because by you it's nothing. By you it's lo klum. "Kach Mosheh." This explains to us Mosheh. "L'fneh aka dosh bor hushabarata pevi et-tadiboor." When speaking to God, who created the mouth, the tongue, speech itself, Mosheh Abenah said, "Lo isht vani manokhi." Remember in that passage, "Emet," God had told Mosheh Abenah to go speak to power. Mosheh said, "I don't want to go," because lo isht vani manokhi, I'm not a man of words. In the presence of God, Mosheh Abenah said, "They're not out of force, Mosheh, but in truth." I can speak. I can speak your words. I can't. It's nothing. I don't have that ability. That's in God's presence. It's lo klum. But when speaking to the Jews, htiboor, et-lah de-varim, hashirdibir Mosheh. I think the Midrash is stressing what I mentioned before, but here it's even stronger. That's safe for de-varim, is not et-sala-lokim. It's speaking to the Jews from Mosheh Abenah. Mosheh Abenah never had a problem, abit-an-kuma said. He was never tongue-tied. The famous statement, lo isht vani manokhi, the Mosheh Abenah, et-sala-gah. It wasn't because he was tongue-tied and by our standards. Mosheh Abenah said, "I'm tongue-tied by your standards. I'm not worthy of speaking your message to Paro. But here Mosheh Abenah is really saying his message. Of course, again, it's with God, divine inspiration. It's going to become part of Torah. But Mosheh Abenah is speaking from his heart and not the words of God. And then Mosheh Abenah tells the truth. He has a lot to say. And he is indeed an ish and ish to Paro. So these two magicians said the exact opposite of this. Mosheh Abenah was in fact tongue-tied, but Torah cured him. The second one says, "The Mosheh Abenah was a great order." Worthy of creating and speaking the entire state for the rebellion, which is a giant speech to Mosheh Abenah. Nonetheless, it's a prop being correct for him to say, "Lo ish to Abenah. Because in the presence of God, our skills, you're an order. You're a mumbler. You think that you're rich. You're impoverished. You have nothing. You're a great athlete. You're a cripple. In the presence of God, all these human abilities appear in truth to be absolutely nothing. And therefore, the answer is low clum. I am nothing. Even though when the opportunity or the need, the correct circumstances are there, Mosheh Abenah turns out to be a gifted and talented, and amazingly gifted and talented author. That's it for today. You've been listening to the shear in the essentials of Adata Shem by Abenah Tarragan, as well as the Daily Med Vash. We'll be back tomorrow. This is another shear of, er... Abaf Tarragan. And until then, this has been KMTT. This is KMTT, and this is KMTT, and this is KMTT.