KMTT - the Torah Podcast
KMTT - Avodat Hashem #12
KMTT - Avodat Hashem #12, by Rav Moshe Taragin
KMTT today is Tuesday Chafbet Tamos. Yeon Gimmel, today she will be given by Harab Moshita, again in the essentials of the Datta Shem. I'll be back after the shew with the Medrash Ayome, the Medrash of the day. The Gamarin Sultan Dafyur Gimmel cites the image of the Jewish people of Amisur, marching through the desert. The Gamarah says, "Vahalo Samshanim," all those years, Shahi Yisra al-Bamidbar is a tract on their journey through the desert, when their way darits is through. Haishnair, Raulah Salalu, they were driven, they were propelled by two arcs, side by side. Echa-chulmeis, the Echa-chulshrinam hausens, as one arc was the golden, transcendent arc, containing the immutable and eternal word of Akarish barhu, delivered from the heavens at Matantara, Mimi-no-H-Daslamo, blackfire on top of a white fire, and the unlikely partner or part of the tandem, the second arm was a rudimentary coffin containing Yosef's bones, the rattling bones of an ancient grandfather. In these two arcs, march side by side, the Uvarim, Shadim, Umarim, and bystanders, observers, people who watched the Jews march through the desert, they would wonder, Matantivan Shoshnair Raulah Salalu, what possible association, what possible correspondence could these two arcs that couldn't be more different, could they possibly share in common, that they were placed side by side during the forty years of the journey. Echa-chulmeis, the Echa-chulshrinam, one arc contains a dead body, and one arc contains the source of life, the Shrinam Akarish Barhu, and their juxtaposition was baffling. Of course, to the observer, the juxtaposition of these two arcs, of these two, the coffin and the arc of the iron akodesh was somewhat surprising, but the symbolism of this association is that religious consciousness, Avona Sashm, essentially is composed of two different facets, of two different layers. One is ritual, religion in the narrow sense, Tara Mitzvall's relationship with Akarish Barhu, Kha-sad, essentially all the elements, which I've discussed in this series of Shielam until this point, but there's a second facet of Avona Sashm, to a bentara, to a religious identity, and that's not just the arc containing the Tara and the luchos symbolizing Tara Mitzvall's, but the arc of Jewish history, yes if Asandic was the pioneer of Jewish history, he descended into Egypt, paving the way for our own descent into Egypt and our own survival in Egypt, ultimately the Exodus, which was so formative and so seminal in the birth of Jewish history, and in his life he established a template for Jewish experience and Jewish success, outside the environs of Erichistro. In short, as if Asandic is exemplar of Jewish history, and his own, his arc, marked the element or symbolize the component of sensitivity to Jewish history, participation in Jewish history, as an indivisible and irreplaceable part of Avona Sashm. Avona Sashm, the Jewish march, the Jewish journey is driven by two arcs, the arc of Halacha of Tara, and the arc of the Jewish struggle to battle against history, to perfect history, to withstand the challenges and persecution, which history displays or history poses to us because we are the selected people, because of our unique role in history and the seething jealousy and anger, which this unique role inevitably elicits from our partners in history. The marriage speaks of a very interesting complaint of Moshe Rabbein, who is Moshe Rabbein on a good license to complain to Krakow, he wasn't being granted entry into Erichistro and not only that, but he wasn't even being buried in Erichistro, he was buried in a nondescript grave in the plains of the hills overlooking the Jordan River, Harin Navau. So, Moshe questions Hashem, I'm going to oblige you to the Medishrabbah divine parashah basis, I'm going to find every bonus you'll own, and Moshe claims Hashem, that's most of the Yossi of Nixnashul language, and any Nixnashul language, Yossi of the bones enter and I don't, and of course Moshe's claim had great urgency because Yossi himself was responsible for attending to Yossi's bones during the 40 years of the desert journey. Beginning of parashah's Bishala, when the entire nation is busy with the exodus and collecting wealth in the euphoria of departing Egypt, Vaikas Moshe's Assumosia, Safi, Moki, Hashem, Nixnashul, Bias, Benetis, and all that more. Moshe himself has to wear with all the vision and the personal balance in equilibrium to remember that ancient promise to Yossi, Prasadic, to remove his bones, and he alone, attends to the removal and to their maintenance during 40 years, Igamma Anazir, Gachamimvav, actually derives that a tambi mace, someone who has come into contact with dead body or dead bones, is allowed to enter machnalaviya, I can't enter machnalaviya, I can't enter the innermost machana, but I can't enter machnalaviya, and the proof of this is that Moshe was a tambi mace for much of the 40 years of the desert, and yet he lived in machnalaviya, because the postlik in the shalah writes, Vaikas Moshe Assumosia, Safi, Moki, Nixnashul, Bias, Nixnashul, Bias, Nixnashul, Moshe didn't delegate attending these bones to some secondary person, his thought is an honor, has a privilege, equal to his ascent of the top Harsina receiving the tower building, the Nixnashul, this was a personal privilege, an honor that Moshe didn't want to attend to, and dare not delegate to others, so Moshe's claim to Akrash barachul carries certain degrees of compulsion, how come he else enters, and his bones are transported from Nixnashul, and I transported those bones for 40 years, and he gets the privilege of being buried in Irriti's realm, and I can't be buried, so in this instance, according to the matter, Akrash barachul responds to Moshe, Amal Akrash barachul, Nixnashul, Hote be our cell, Niki Barbi our cell. Michalauda be our cell, Eno Niki Barbi our cell. Yosef Hauda be our cell. Yosef acknowledged his origins, reaffirmed his commitment and connection to the land of Israel. How did he do that? So the men who told us that he constantly identified himself as a Jew. He was first to himself as Kigunov, Grunov, Dunefti, and the Aeritha and he announced that he was hijacked or taken hostage to the land of the Jews. In fact when the wife of Pothifera complains about Yosef, he fabricates to rumors about Yosef's alleged behavior. So she herself says, "Rou, hev, lono, ish, ivery." So evidently Yosef words Jewish identity, very proudly, very firmly even though he inevitably was exposed to ridicule and to discrimination. And because he displayed that identity, he is considered someone who is how they are beyond cell. Very interesting matters about the importance of Yosef's cell and Jewish identity, because he maintains Jewish identity as a share in Yosef's cell. Yosef, by maintaining the Jewish identity is very nice Yosef's cell and then of course vice versa. Commitment of Yosef's cell is a, it would place a part of Jewish identity, something interesting, maybe we'll talk about in future she earned. But essentially Yosef had a very firm and wavering sense of Jewish identity and therefore he has the privilege of being buried in our Tisceral Emosia. And one point early in his career, does not sufficiently stake his racial or national origins when he visits the daughters of the Israel and ultimately Mary's Tsipara. So they refer to him as "Esh, mitzry, hitzi, manda mia haraoim." And Egyptian saved us, because they thought he was an Egyptian. He looked like he was an Egyptian. He had been raised in Egyptian palace. And the member says, "We shall may have the shell stake." And Yosef heard this and didn't correct him. And that momentary allowance of individuals to see him, not through the lens of the Jewish identity, but to see him as an Egyptian, was a slight efficiency. And Yosef's Jewish identity is at this early stage of his career, certainly relative to Yosef's adamant existence on identifying himself as a Jew. Now for Jibar, who offers Moshe this difference, a sanction for Yosef's being buried in our Tisceral, Yosef was held there beyond so, Nickborn beyond so, and Moshe is not being buried. So Yosef really is this very, very, very powerful icon of Jewish history, of Jewish identity, of Jewish journey, and struggle through, through dollars through history, through wandering. And the placement of his ark, alongside the ark of Luchos, of the Taran, of the Kuvim, of the Chisakov of delivers a very, very powerful message about the two-dimensional nature of Otis Hashem of religion. That religion has to spread beyond the narrow, the eternal, but the sort of spirit parochial confines of Mitzvos and Taran. There has to be a sense that the Jew has of contributing to history, of their role in history, of the suffering of Jewish history, and the willingness to participate in that suffering. Nickborn in Shabbos, in Daphlam and Allah, presents a snapshot of some of the questions we'll be facing when we enter the next world. I'm Arava, Bishash, Ammah, Nissimandam, Nadin, when a person is in count, a person encounters final judgment day, final justice. See, these are the challenges that he must answer. Nissasa de Nakata-Beamuna, will you honest and ethical? Did you display integrity? Kavati from Latara, did you dedicate significant times to the Taran study? Asakta de perioboridia, did you dedicate time and resources to building a family, to raising a family? And the fourth question is to be still the issuer. Did you participate redemption? Did you participate in redemption? Did you display a sensitivity to the national history, to the struggle of Jewish history, the persecution of Jewish history, and ultimately the repair of that struggle, the redemption of Jewish history? Very interesting rashi in Parshas Vayushlach. The conclusion of Parshas Vayushlach cites the genealogy of Asav in very, very almost excruciating detail. Part of the reason that his genealogy is so elaborately described is in effect Asav is being dispensed with. The Taran is concluding Asav's history in a thorough, in country and south fashion, so then after Parshas Vayushlach, commencing with Parshas Vayushlach, can turn its attention back to the continuing evolution of Jewish history. Vayashev, Yaakov, the Eretz, Negure Aviv, the Eretz, Kanan. Yaakov is the one who lives in Israel and persists in the chase of Jewish history. So this very extensive listing of Asav's children and of Asav's family, in part, is a literary device to discard Asav for no longer participates in the great march of Jewish history. And within that section is a very interesting pair of Sukhim which attempt to describe Asav's dislocation from Jewish history. Paratulam Vav in Breschus Pashav Vayushlach, Asav, Asav, Asav, Viyasmanav, Viyasmanosav, Viyaskolnachal's base, he takes his daughters and his sons, his wives, his cattle, Viyaskolkin, Yaakov, Asav, Aishar, Pashav de Eretz, Kanan, and all the possessions and material which he purchased in the land of Kanan. Vayelach El Eretz, Vayelach El Eretz, travels to a land, as I really described, doesn't clarify which land, Vayelach El Eretz, Vayelach El Eretz, Vayelach El Eretz, Vayelach El Eretz, Vayelach El Eretz, Vayelach El Eretz, Vayelach El Eretz, Vayelach El Eretz, Vayelach El Eretz, Vayelach El Eretz because of the land. The next Pashav-Pashav-Zayim tries to somewhere clarify, but still leaves more question marks and answers. Kihayar-u-Husham-Rav, Nisham-Yash-Dav, there. Kannal was too large for Loyah-Lai-Yah-Lazim-Mib-Rai-Him-Lazay-Sasam-Y-Nim-Nish-Nayim. That was very similar to the decision, the dilemma facing Averham and Lote. They're too wealthy, they're too affluent. This point, the turtle would have his believe, they're so affluent, the entire land of Kanan, who can sustain, they're joined presence. One of them at the leaves, so Ace chose to leave. I don't like the departure of one from Avram, which is carefully outlined by Tasha's. Nakhlaha can as well describe the terms and motives for Ace of the Parcha. For Rashi fills in the blanks, Rashi quotes the marriage Raba. Nibre Aqovahiv, what aspect of Yanko forced Ace of the Leaf? Rashi writes his follows, a very, very haunting image. Nibre Aqovahiv, showed this era as Kigeri Azaraha, Hamutul al-Zaroshul Yisakh. Ace of was crushed by the prospect of Brisbane of Assarim, by the prospect of Jewish history, by the potential for suffering, by the potential for exile. Aqovahiv, what are you looking at? Aqovahiv, it's too hot, it's too challenging, the whole process is too intimidating. Ain-li-feilak, I wouldn't know part. Nibre Aqovahiv, ain-li-heilak, I wouldn't know part. Nibre Aqovahiv, ain-li-heilak, I wouldn't know part. Nibre Aqovahiv, ain-li-heilak, I wouldn't know part. Nibre Aqovahiv, ain-li-heilak, I wouldn't know part. Nibre Aqovahiv, ain-li-heilak, I wouldn't know part. Ain-li-heilak, now part. Nibre Aqovahiv, ain-li-heilak, I wouldn't know part. Nibre Aqovahiv, ain-li-heilak, I wouldn't know part. Nibre Aqovahiv, ain-li-heilak, I wouldn't know part. Nibre Aqovahiv, ain-li-heilak, I wouldn't know part. Nibre Aqovahiv, ain-li-heilak, I wouldn't know part. So he effectively dislocates himself in Jewish history. If ain-li-heil era to just find some lands and non-descript generic land, Nibre Aqovahiv, ain-li-heilak, I wouldn't know part. Because he's aware of the historical burden in which Yaakov is about to bear. This is really the second moment in which Asav sort of dislodges himself from responsibility. And these two dislodiments, these two flights are reflective of the two elements of religious experience, in part, just told us when he sells Yaakov the Bakhara. So Asav reasons he never has ain-li-heilak, Lech-la-moos. For love is ain-li-be-heilak, and Rashi comments on the Pasukhi and nah-li-heilak, Lech-la-moos that Asav is afraid of all the death and danger and peril and challenge which religion poses. He recognizes the glory of serving as the Bakhara, serving as the priest in Beis-alikdash. But he also says there's a vigilance which must be displayed in the severe punishments which may emerge in consequence of violating the boundaries of Beis-alikdash. So Asav finds religion in the narrow sense, Beis-alikdash, Korgmano-Stara, Mitzvah-Saveras. He finds that world to burdensome, to intimidating. He sells it to Yaakov. And in part, as by Yis-alik, he finds Arith's Israel, Jewish history, redeeming history, struggling with history that he finds to overwhelm me. So he dislocates him that as well, and he just finds a land to live and he moves out of Israel. And of course, as Asav's great failure lies in that historical dislocation, that of course our success and our command, our mission, is to contribute our energy, our resources, and our faith, not just to tolerate Mitzvah in the narrow sense, but to participation and sensitivity to Jewish history in the broader sense. I think the same duality, the same two-dimensional nature of awareness Hashem, is on display in Haramaria, a great seminal moment in religious history, when the seeds of religion are being firmly planted in the Jewish imagination of the Jewish consciousness. Arram literally offers Yis-alik as a sacrifice, and he all but sacrifices Yis-alik were enough for Yis-alik, who dispatched Malachim to Avram, Avram the Yumli-Nedi, a Tushoth the Akkal and Arith to prevent him. And the sacrifice of Yis-alik reflects the Yis-alik, the Ura-Sashhem, the Ava-Sashhem, the committing to Krsabar-ho, the, perhaps the future of kar-bana, is offered in Haramaria. But after Krsabar-ho prevents Ava-ham from sacrificing Yis-alik, he points to the ram, the Ayala-haar, the other kar-bana, and by employing the wood-hina-ayala-hair-na-has-bas-maq-be-karnav, essentially the complementary nature between the kar-bana-byitzruk and the kar-bana-the-ayala is being established. And then Ram was stuck in the thicket, was stuck in the bushes, nah-has-bas-maq-be-karnav. So, Madarish, in Nandayikra, partial kaf-tas, questions this aspect of the ram, why was the ram necessarily caught in the thicket, the bushes? Amar-a-hoon-a-bar-yut-hak-mila-maid-shah-hara-kar-kar-hoo-le-a-varam-as-a-ayala-a-sham-indicated-the-ram. Me-tas-me-hara-shizah, it was drawing its horns, it was loosening itself from one thicket, the niz-maq-be-hara-shizah. And as it loosened itself from one thicket, it was almost immediately becoming entangled in another thicket. Amar-a-kar-hoon-a-hoo-le-a-varam-tas-a-hay-m-as-a-hay-m-as-a-hay-m-a-shizah. The ram's struggle to free itself from the thicket and from the brush is emblematic of the historical struggle of your children. Me-tas-im-ba-um-as-become entangled with various nations, then is bachim-mizar-as, and by entanglement with nations, they are persecuted, they face, they encounter discrimination and suffering. Then in shah-im-im-mah-hous-lamah-hous, and just as they seemingly free themselves from one sovereign state, from one set of persecution and discrimination, just as they free themselves, they seem to plunge almost immediately into a different crisis, into a different face-off. Me-bha-ve-l-lamad-ai, me-m-ad-ai-li-yav-an, me-yav-an-li-a-d-am, from bha-ve-l-lamad-ai, from mad-ai to Greece, from Greece to Rome, the self of the Iga'a-bikar-n-ar-sh-al-ay-al, but ultimately, the horns of this isle, the shelf-fire, the mitzvahs, and the participation in sacrificing this isle and sensitivity to Jewish history will lead to the redemption of Jewish history. So at Haram-awiyyah, Avram is so to speak forced to acknowledge these two korbanas, the carbon of Yitzhak, the carbon of the isle, the ar-on of the shayli-ho-sabris, the ar-on of Kornash, and the ar-on of Yossi-fatsadik, how do they answer the pioneer of Jewish history? And as of manages to reject this duality, time and time again. The memories from the beginning of e-ha come into the term e-ha. Hazal provides several droschos to explain the term e-ha. As a conjugation of the word e-ko, it perhaps refers to the term ayaka, which I'm going to borrow a whole question of the meringed shan after his sin. But the most literal reading of the word e-ha is simply the word "hau." But one might call a rhetorical "hau," not "hau" with the expectation of response, but "hau" just noting one-door disbelief. So the memories from the beginning of e-ha states as follows. Shlau-shan resnambu-elashal e-ha. There were three who prophesied using the term e-ha. Moshe, yishayah viyurmiyah. Moshe amare-he-ha-salabadi-hah-ha-ha-hend-re-he-mam-a-sah-hem, in the beginning of parashas devahren, expressed wonder, the difficulty of maintaining and attending to the needs of this quickly growing nation. Yishayah amare-he-ha-salmas-on-a-kir-yan-am-ana. He wondered how corrupt Jerusalem had become. Yimiyamare-he-ha-sah-abadi-hah-yir-ab-as-yam, a precipitously decline of Jerusalem, the loss of sovereignty, the capture, and the ransacking of Yushalayim. The memories concludes. Moshe-ra-as-yishayah viyurmiyah viyurmiyah. Moshe saw the Jewish people during times of tranquillity and prosperity. The amare-he-ha, and he used the term e-ha. Yishayah ralsam-de-pah-susam saw them during their impetuous lack of discipline, demoralization, their moments of sin and corruption, the amare-he-ha-salmas-on-a. Yimiyah ralsam-de-vulam, when they had already become ugly, and despised, and tortured, and captured, and destroyed. Yimiyamare-he-ha-salmas-on-a-kir-yan-am-a-yishayah-salmas-on-a-kir-ab-as-yam. Evidently, there's more than just prophetic symmetry. To the fact that Moshe, Yishayah and Yimiyah each employed the same term in a different stages. Hazalah not merely noting some literary coincidence of common employment of a single term, but they're noting that there's a thread which laces Jewish history, which binds Jewish history. And that's the thread of a-ha. The Jewish history is not rational, and it can't be understood in rational terms. Jewish history is the type of ark, or the type of development that elicits wonderment, baffling. It's perplexing, it's irrational. How disproportionately we're hated, how disproportionately we suffer, and of course how disproportionately we triumph during our moments of triumph. In that term, a-ha, and the recognition of the disproportion of Jewish history, is a sensitivity which three prophets noted. At different times and at different phases of the Jewish Revolution, during moments of prosperity, during moments of corruption, and ultimately during the period of suffering, of punishment, and of consequence. But the fact that they each utter the same word represents the reality that they knew that Jewish history, at its high points, at its moments of triumph, at its low points, morally, religiously, and at its national disastrous moments and tragic moments, moments of calamity, will always be defined by the term a-ha. Because the Jewish march is not a march that can be understood in rational, classical terms. Because we're the selected people, because of our unique role in history, because we live the history of redemption that's just the history of nature, our experience will never conform to classic national powers. For us, just achieving normal stability, settling our nation and our homeland, will elicit the hostility and the opposition of an entire planet. And this essentially, this legacy of recognizing a-ha, of recognizing the baffling and perplexing nature of irrational Jewish history, and the willingness to participate and to submit to that irrationality and perplexing and challenging and burdensome experience, was essentially the vision of Rabbi Akiva, the outsider, who I haven't studied for over 40 years, the vision which he employed to comfort his peers, a very famous gemar, which concludes Marcus, when I've huffed down on the base. And became his colleagues, visiting the ruins of Yushalayim, the smoldering ashes above Harabayis. They reach Harabayis, they reach the nearby mountain of Harabayis, and they ultimately travel from Harabayis, they travel from Harabayis, and they see rodents and foxes and various animals scaring across the ruins of the Bismikdoshan, who became his colleagues, began to weep. They recognized it a place which was once so hallowed. Now was defamed, and now was profaned by the presence of animals, freely, freely, scampling across the ruins. And it became a lapse, and when they inquire from why he laughs, he says, because there are two prophecies which are juxtaposed, an apostolic, an apostolic in Yushaya. Yushaya Parakas juxtaposes Oriya Ha'Kawain and Zahaya Ben-Verachia. Now seemingly, Oriya and Zahaya have little to do with each other, little in common. Oriya lived in the period of the first base on Yushal, and Zahaya lived in the period of the second base on Yushalayim. So what logic is there for Yushaya, associating them in this posture, in Parakas Viyya, ideally aid them, I will establish witnesses, Oriya Ha'Kawain and Zahaya Ben-Verachia. They were contemporaries. So we keep a reason, based on the spastic in Yushaya, that the Tara conditions the prophecy of Zahaya upon the prophecy of Oriya. Oriya prophesies about destruction, and Zahaya prophesies about redemption. Oriya spoke of Lahain big laham. Si'on sada tikharai shabasik in mikha. He predicted that Si'on and Yushalayim would be devastated. And Zahaya, of course, spoke famous prophecies about the ultimate redemption. Oriya shawain was a canine, hamasu, shalayim. Elderly people would once again inhabit the streets of Yushalayim, children would play. And it would keep a reason that until Oriya's prophecy of destruction had been fulfilled, he harbored no hope since Zahaya. He had no certainty with it. Zahaya's prophecy would be implemented. But once he witnessed Oriya's prophecy coming through fruition, he was fairly confident, absolutely certain that Zahaya's prophecy of redemption would be fulfilled. What was your behavior's logic? Simply because Yushaya incidentally juxtaposes Oriya and Zahaya in the same posture, Yushaya paracests. So their prophecies are conditioned, their prophecies are intertwined and mutually dependent. I think it would be a key to understand the message of Echa and the legacy of Echa, which Masha, Yushaya, and Yurmya each implemented or each evoked. Oriya described the destruction of Yushalayim. Rome captured many different countries and many different cultures. But the Roman Empire discovered the secret for long-term survival and the cruel of wealth and might. After they captured various empires, they demanded two resources. They allowed these empires and cultures to sustain themselves, to survive. They weren't all swallowed culturally by the Roman Empire and the Roman culture. But these nations had to pay tribute, had to pay monetary tribute, as well as provide soldiers for the Roman war machinery. And this policy allowed Rome, to be catapulted Rome, to wealth supremacy, because they secured themselves to steady growth, gold of currency, and to steady slower soldiers. So Rome captured many different cultures and many different peoples, and there was only one nation whose temple they ransacked, whose culture they attempted to exterminate, whose leaders they killed in vicious, harmful, horrifying fashion, Echa and the Amals. The degree to which they rounded and pursued the Jewish nation was disproportionate to the degree in which they captured all the other cultures which stood in their way of world domination. And this is essentially what Oriya saw. Oriya saw that Ushalayim would not just be captured, and logically Rome should have captured our temple, but sustained this event, our culture should sustain itself and continue to enrich the people who were then, by tribute and providing soldiers who would support the Roman Empire, the Roman march. It was one thing to capture the Mictus, but it was quite another thing to bring Ushalayim and salt to ground, to march into the Mictus and stab the Baruchas. Oriya sensed the seething hostility of the Romans and the Jewish people, and it was immediately attuned to the disproportionate Jewish history, the disproportionate, which is a function of our playing the role of every difficult, but glorious function of Ahnifra, the badge of honor of Jewish history, Oriya sensed. Echa bechira, seeing Oriya's prophecy, being enacted, similar to disproportionate Jewish history before its very eyes, was uncertain that just the Jewish history would be disproportionate and irrational. During the moment of destruction, it would also be disproportionate and irrational, in baffling, during the moment of redemption, which is essentially the Haryas prophecy. Oriya Shalayim was a Canaan, was a Canaan, was a Chalayim, ish, wash, and shalayim, what is so apocalyptic about people growing old, about walking with kings in the streets of Ushalayim, with children playing in the streets, this is so normal and natural for every other nation, but what is so normal and natural for most nations is apocalyptic and hard-earned for the Jewish people, and the Haryas in the Paruchas concludes his Nivore by saying, [speaking in Hebrew] This scene of Jewish people growing old will be baffling, will be perplexing, will be, yeah, in this inscrutable and decipherable for people who live to see the end, the final chapters and final frames of Jewish history, the redemption of Jewish history, don't be perplexed, they'll be astonished, and the shim says, "I'll also be astonished." And they're very, very stream full of hyperbole. So, Yshalayim is honoring the disproportionate and irrational nature of Jewish history, and recognizing the dimensions of redemption as being equally disproportionate, and in the Akiva sense, the parallelism between Oriya and Sahayr became a sense that if we suffer disproportionately, it's because our national history is different, and we're likewise triumphed disproportionately. And that's essentially why the Akiva was so confident, not just because of some incidental juxtaposition, but because Yshalayim, self, by juxtaposing them, sensed that there was some inner dimension of parity, inner dimension of equivalence, that's why Yshalayim refers to them as two witnesses via Edelie, Edom, and Ammonim. These are my two witnesses of Jewish history. One witness speaks of the Jewish struggle and suffering, and one witness speaks of the Jewish struggle and redemption, but the similarity between these two witnesses, the bond between these two witnesses, the unifying content, is that they sense that Jewish history is homogeneous in history, and of course, that they're willing to shoulder that burden and participate in Jewish history in the spirit of Yako, and of Yossef, of Moshe, of Yshay, of Ymir, and ultimately, the sensitivity to Jewish history, which we make to the display. You have been listening to Rabbi Moshe Taggon, Essentials of Avodata Shem. In the daily Midrash, I continued from the Midrash that we read yesterday. Yesterday's Midrash was, on the Pasuk, Yifgad Has Shem, El-Keharuhot. The understanding that each and every individual is, in fact, individual and different, and therefore, God is El-Keharuhot. He's the one who understands every individual person, but Moshe Rabbein was asking that the next leader, the one who will succeed him, Yish Al-Haidah, the one who will be the leader of the people, should have that ability to the extent that you and me can have it, to understand, to carry, to suffer, to get into the shoes of each and every person. The Midrash then continues on what should have been an examination and an exemplification of the same principle, and yet, sounds very different. Moshe Allah-Māda-Vāda-Māda, this is a standard phrase in Midrash, which means I just told you a principle, but now I'll give you a story, a parable, which will exemplify it. That's so clear how this parable exemplifies it, but it makes a very important point in any event. The Medrash, there was a king who married a woman. The Ha'Ya-lo Shushbin, Shushbin in weddings, the Shushbin is the best man, but it's someone who's more than that. He's the friend who follows along, who accompanies the wedding, the young couple. And the King would get angry at his wife, which happens. Ha'Shushbin in Fa'Ya-Zum, Midrash, then Ha'Ya-Zum, the Shushbin used to make peace. He would make shalom between them. He would look Fa'Ya-Zum, he would calm the King down, and the King would, in fact, come back and have a meeting of the minds with his wife. Then the Shushbin was dying. He came with Akhishma in a manner, so he said to the King, "Please, I beg of you, pay more attention to your wife." "Teng da'atcha al-ishta'ha, have your mind come closer to her mind. Put your mind about your wife," meaning understand her better. The King then said, "It's not easy to give this kind of life to the King. If you command me about my wife, you give me instructions when sitting my wife, instruct my wife about me, that she should be more respectful of my idol." "Teng da'atcha al-Abhikwadi, remember what dealing with the King?" I think the power was a little bit hard for us to understand, because we like to usually have a situation of a woman married to a King, and therefore our relationship between men and women would be different. But here, the initial is going to be guarded on yourself. Even though on yourself is called the wife of God, but nonetheless, God is the King and on yourself are the subject. Kavrihal, we now explain the nimshal, the meaning of the parable. This is what God said. "You come to command me about them, as is written. If God has shown, I don't care. How would you tell me that I should understand them?" This is the continuation of the previous measures, that he wasn't just telling God to appoint a leader, but appointed a leader from within your special understanding of each individual. In other words, the measures of understanding the mushroom bin is also pushing God to be more understanding, by calling him, "I don't care." You can't understand, therefore you should understand. Now, I think it's the point being made by this unusual and special midrash. The mushroom bin is telling God to be more understanding, but God answers. "They should be more careful of my honor, my dekhdiv." "Sabid pinaesar kobanidakhmee." The very following parashah after the command, the request to appoint a new leader, is parashat kobanidah. And of course, let's tell the other place. Ashat kobanidah is expected in Vaikr. And if it's down some place in Bhamid-Bhar, but how is it connected to the request to appoint a leader? And God answers, not by appointing a leader, but by giving them kobanid. So the midrash says it's a dialogue. God, Moshe is not only asking for a new leader, his successor, but he's asking God as is Moshe or Benr's traditional role, to be the intermediary between the Jews and God. But now he knows he's dying. So he says appointing another leader, but the leader won't be as good as me. So understand them better. Come close to them and be in midrash. Come close to them so that even before the anger can take place, it is though I have helped you get over it. And God says, have them be more respectful of my honor by bringing kobanid. Why kobanid is kobanid? All my fashim explain. Kobanid are the peace. You don't need Moshe or Benr. It's the Jews themselves. Despite what they have done, despite any anger they might have caused, there's friction in this marriage between God and man. But at the same time, to get rid of the friction, there's the shush Benr. What's the shush Ben? Not Moshe or Benr but the kobanid are the service of God. The day we are, the day we are, the day we are, the day we are, the day we are. The rise is, the smoke rises before God, and we serve God in our hearts and our actions. And in our words, even as we are not perfect, and our relationship has its little, little fictional points, but nonetheless, the peace exists. And therefore, a leader can be appointed much, much later on, but he won't have to be at a terrible burden on Sheva Benr, or both of 40 years, and is apparently so frustrated. But he's an ability to ever fully, and then a burden that's upon him. So God gives Benr as well, the mitzvah of kobanid, of a Dr. Shem of serving of God. And that produces a permanent relationship in which the fiction, the shalom, the pius, the fights, the arguments can all exist, and maintain themselves as to be ata mashiach. Ha'go'el, bevheri a mayu, a mayu. You've been listening to KMTT, the Torah podcast by Mushivat Ha'guazion. And this is as a big question you'll call, "Tooth Tomorrow's Shew", will be in the second rachot ha'lach ha'ba lakadah. I will be giving the Shew. And until then, Kvaitim latera have study and permanent and regular Torah study, spread KMTT in other means of Torah study among your friends and acquaintances. And we'll be back tomorrow with KMTT. Kimitzion, tecei Torah, wudavalashem mirushalai.