KMTT - the Torah Podcast
KMTT - Parshat HaShavua Parshat Pinchas
KMTT - Parshat HaShavua Parshat Pinchas, by Rabbanit Yael Ziegler
This is KMTT, and this is Ezropic and today is Shiva Asab with Tamuz, 17th day of Tamuz Thursday. Today is a yom psalm, a fast day, and according to the minhago of Ashkenazim, we begin the morning period. Even in Hagera, we got four of these three weeks before Tishaba Av, we begin today the most important expression of Avi Lut in these days is binyan shasimcha bikinushasimcha. You don't get together in gatherings of Simcha, as we do with rejoicing, so there are no weddings. You don't make parties during this period, that's minhago of Ashkenaz, Al-Pidin, the strict letter of the Lord. In the beginning of Prashat Pinchas, immediately following the conclusion of the events of last week's Prashat, the second command comes from Hashem to Mosheh, and to Elazar to count Amisra'al, I say the second command, because of course this is the second counting that we have in the book of Bimidbar. The first counting, of course, is the very beginning, is the second Pasuk of Shaitreb Bimidbar, and of course it begins almost with the same words, Siyu, it rosh, kol adath bineasra'al, mish pakotam, levaita votam, bimispar, shimot, kolzahar, llegugalotam. I was reading the minhago of Pasuk of Bimidbar where God gives the command to Mosheh to count the people. We have a very similar command in Parakavav Pasuk of Bimid, which is the beginning of our Prashat. Siyu, it rosh, kol adath bineasra'al, mibinasra'al, mibinasra'al, levaita votam, kolzahitav abisra'al, once again the command to Mosheh and to Elazar, the son of our own, to count Amisra'al from the age of 20 and up. What's command then is followed by a very, very long parak, a parak of 65 Suqim, in which in fact Mosheh carries out this command to count the people of Amisra'al. Now this event is not just a simply an event that happens in Safer Bimidbar. It seems to have far more importance than simply the command to count the people because this event becomes the basis for Hazal's name for Safer Bimidbar. As is well known, we call Safer Bimidbar, Safer Bimidbar, because it's one of the first words of the Safer Bimidbar. Siyu, kolzah, bimidbar, sinai, the same is true for Braeshit, for Shmoat, for Vaykra, the colloquial titles, the colloquial names that we use to refer to these books are not necessarily substantive names, whereas Hazal refer to the books using names that they have named the books in order to reflect what they see as the essence of the substance of the book. In fact, they don't call Braeshit, Safer Bresit, they call it Safer Hana Shahar. They don't call Safer Shmoat, Safer Shmoat, they call it Safer Ha-Gi-U-la. In fact, Safer Bimidbar actually is a little bit misleading because it seems to actually reflect the substance of the book, which does in fact take place in the meetbar. It in fact is not the name that Hazal used to refer to the fourth book of the Torah, whether they call it Humash Ha-Pakudim, or the book of counting, which becomes in English based on the Greek name, the Book of Numbers. The Book of Numbers actually is not exactly correct either, it's the Book of Counting. This is the book which Hazal say, is the book where God gives two commands to count Amisrael. The name that Hazal gives to the book suggests that this event of counting Amisrael is an important, a central, and even perhaps a defining event for the book, so that there's something about the counting which reflects the inner substance of the book, how we're supposed to understand the nature of this fourth book. It's major message, it's major goal, and of course, it is indeed the first event in the book. In the second postook, and we read it just a few minutes ago, now a lot of the Mefarshem discussed the purpose of the counting, and of course, there's the famous Rashi, which is based on the Midrash in the Midrash, it's the first Rashi of Sefer Midrash, where Rashi says, "Mitohi batan, lefanav, monne, otam, kolshaah." Because of Hashem's great love for Amisrael, he counts them at every opportunity, and that's why we have these two countings. Now, of course, Rashi then goes on to note all of the different places in Tanakh where Hashem counts Amisrael, taking away perhaps the unique contribution or the unique importance of the counting in Sefer Midrash, so Rashi doesn't account for the question of why Sefer Midrash is called Humashap kudim, if in Sefer Shmoat, God also is counting Amisrael. In other words, Rashi gives a rather general reason for these countings of Amisrael and Sefer Midrashap, which doesn't necessarily reflect any sort of unique substantive idea of the counting in Sefer Midrashap. The Rashi bomb offers a little bit of a different approach, perhaps one would call it a more practical approach to the reason for the counting, certainly in the first chapter of Sefer Midrashap, one that relates uniquely to the idea, to the events of Sefer Midrashap. The Rashi bomb in Pasek Bet in Parak alif, in the first chapter in Pasek Bet, the Rashi bomb says, commenting on the words Suuut Roshkol Adat, Vinayisrael, count all the people of Amisrael. The Fisheme Atat Shrochimla Lakhat La Erity-Srael, Uvinayis Srim, Ruimla Tseit Betzaba Hamil-Hama. So he says, "From now on, from this point forward, they are on their way to Erity-Srael, and from the age of 20 and up, they are suitable for joining the war effort, and since our next obvious challenge is to conquer the land of Israel. So therefore, for military purposes, it is now appropriate to count the people, to organize them militarily. And of course, this, in fact, seems to be very close to the Shah, very close to the actual idea of the Psukim, what's going on here, in fact, in Pasek Gimmel, in the very first parak of Sefer Bet midr, it says, "Bibben Estrin Shanavamala, kol Yotzeit Savab, Yisrael, Tifkedu, Otam, Litziv Otam, Attah, Ve'aharon, from the age of 20 and upwards, everybody who is going out to war in Amisrael, you should count him according to his sivotam, which, of course, reminds us of the word sabah, you and Aron should count them." So the counting does certainly seem to have a military purpose, and this would, this would certainly make sense, because they are on their way to Eretistra El, and in fact, this seems to be the larger theme of Sefer Bet midr. Sefer Bet midr is about the movement of Anusrael, from midbars C9 to Eretistra El, and the preparation for that movement forward. This would also, I think, certainly explain to us the second counting as well. In second counting, we have in Araparsha, in Parshat Pinchas, in Perik Kavav, and here, of course, we're talking about an entirely new generation. And this generation is the second generation of the people who came out of Mitzrayam, because the first generation was deemed, at some point, unsuitable for entry into the land of Israel. And so they all died out in the midbars, and we have some sort of 38-year hiatus period between the beginning of the midbars and the final section of the midbars, while we wait for everybody to die out. And now we are waiting for the second generation to go into Eretistra El, so that the final Sukhim, really, from Perik Kavav, the final Prakim, the final chapters of Safer Pemibar, from chapter 20, until the very end, until chapter 36, until Periklam and Vav are the chapters which deal with the entrance of the second generation, or the preparation for the entrance of the second generation into the land of Israel. And so, in fact, we would say that they need a second counting. They need to count the people a second time, because it's a new generation. And obviously, a new generation means that there are new numbers, and a new type of organization is required in order to properly enable this new generation to organize themselves for battle. However, what's interesting, and what's important to note, is that the second counting seems to be actually very different, or to have one major important difference than the first counting. In fact, this difference is noted in Perik Kavav, by the Shizkuni. In Perik Kavav, Pasuk Bet, here on the words, Su, Eret, Rosh, Cola, Dat, Bines, Sur, El, Ben, Estream, Shana, Vama, Lavet, Avotam, commenting on the purpose of this counting, because Shizkuni says something very interesting. He says, "Kide la chloch la hem et ha'arets," Kidekthiv, la ella tekha lekha'arets, la raavt tabuna kalato, the hemikansu la'arets. He says, "The purpose of this counting is in order to divide the land properly." In other words, to figure out which tribes need a larger portion, which tribe needs a smaller portion. In fact, this does seem to be indicated by the sukim, because at the very end of the counting, after Pasuk Nun Alef, after the words, Elep Kudayi, Ben, Ester El Shashmail, Ellef, Valef, Shavamot, or Shoshim, after the Pasuk tells us the total tally of this second generation, God speaks against Moshe and says, "La ella tekha lekha'arets benachala, bimis para shimul, la raavt tabena kato," et cetera, et cetera. These are the people that you have to give enachla to, and the reason you need to know the number of their names is that you have to give the larger tribes, a larger portion and the smaller tribes, a smaller portion. Now, the Shizkuni notes that this is the purpose of the counting, despite the fact that at the end of the Pasuk that he is commenting on, Parakkavav Pasukabet, also uses the words koyo te tzava, bisra el, also says you should count the people, all the people who are going out to war. In other words, it certainly is true that the people who are being counted now are also going to go to war, they are also being counted for purposes of war, but the Shizkuni wants to make clear at the very outset that that is not the purpose of this counting. We are not counting the people in Parakkavav in order to organize themselves for war, but rather we are counting the people in order to organize themselves for nakhalata arats, for the proper apportioning of the land for the inheritance of this land. This actually seems to be, in fact, the case throughout the description of the counting. So for example, if you look back at the counting in Bimidvar, Parakkavav, what you are going to see is the recurring theme, the recurring phrase, which appears in every single description of every single counting, of every single shayvat. In other words, koyo tzayt sabah, it is in Parakkavav, it is in verse 20, koyo tzayt sabah, verse 22, koyo tzayt sabah, verse 24, koyo tzayt sabah, 26, koyo tzayt sabah, koyo tzayt sabah, it appears here numerous times, and it clearly overshadows the counting here. The purpose of the counting in the beginning of the Bimidvar cannot be lost on any reader even who is just reading Parakkalaf in a cursory manner, the purpose of Parakkalaf is to count for war. A case is something which is actually notably missing from Parakkavavav, from our parasha, from this counting of the second generation. It is true that we begin the counting in Pasek Bet, with the words koyo tzayt sabah abi sur al. But that phrase actually does not appear again, and interestingly, the Hizkuni notes this, and says that is because this counting is not primarily a military counting, it is not primarily for purposes of military organization, it is primarily for purpose of Yerusha. Now this point actually is made in another way as well. In fact, the counting, in both at the beginning of the Bimidvar, and here towards the end of the Bimidvar, both generations' countings have a separate counting for the Lvim. In other words, the Lvim are not counted within the counting of Bineser al. And that point I think is made very clear, certainly in Parakkalaf, Pasek memret, the very beginning of the Bimidvar, the Behr Hashem, El Mosheleimor, Ahet Matélevi Lautifkod, the Ahetroshem, Lautifsah, Betochbeneisrael, Matélevi cannot be counted within Bineser al. And the reason that is given is obvious, the next Pasekodatafkodetalavim al-Mishkhan haidut al-Kolkeilab, the al-Kolashir lo, because the Lvim need to be counted to do their job, and their job of course is service in the Mishkhan, they don't go out to war. So if we are counting the people at the beginning of Safahbimidvar, for the purpose of organization of organizing themselves into for the war effort, so then it's entirely clear why we would not count Shavit Lavi as part of this process. And in fact, when we do count Shavit Lavi, in fact it's made very clear that the purpose of counting Shavit Lavi is for the purpose of service in the Mishkhan. What is it that we are organizing the Lvim for for a different kind of evodatashem? And actually, interestingly enough, in Parek dalid, Pasob Gimmel, when we recall the counting, it says Mibin shul shimshana vamala, the adben hamishimshana, the Lvim are counted from the age of 30 until the age of 50, kol balat sabah, all who come to the army, lassot millah hab, oh al-mo-aid, in order to do service, to do their work in the oh al-mo-aid. In other words, even the work of the Lvim is also referred to as kol ha-balat sabah. In other words, they have what is colloquially known today as the army of Hashem, right? So we have, this is a very ancient idea, not simply a habada idea, but rather we have this idea that 11 of the tribes go out to war, or all the tribes, except for the tribe of Lady, go out to war to do kibusharats, and save it, Lady, their war effort takes place in the Mishkhan. So they are counted separately because, of course, in Parek al-if, if we have accounting that is for the organization of the military effort, so then obviously we are not going to count the Lvim with everybody else. Now, that is not true in Parek kavavs, in other words, it is true that the Lvim are counted separately, but the reason that they are counted separately actually is quite different than the reason that it is given in the original counting, in the counting of the first generation. And in fact, if you look at the end of Parek kavav, in Parsuknunzain, the eilaf kudeh ha-lei lemish pakotam, now we are going to count the Lvim, and in fact we are told explicitly why they are not counted with the rest of people, in Parsuk sam-af-bet, in verse 62. "Wai yuf kudeham schlo sha-ve esrim el-if, kos-a-charmiben hodesh vamala, kilo-heit pakt-du-bet-toh-pen-aise-er-el," because they were not counted amongst Amis-er-el, kilo-nit-an-la-ham-nah-la-bet-toh-pen-aise-er-el, because they didn't get en-a-hala in Airti-s-er-el with the rest of Amis-er-el, so once again this fits into the previous idea that we noted previously, which is that the difference between the counting in the first generation, and in the second generation, is that the counting of the first generation is for military purposes, therefore of course we don't count Shavet-lei-vee, whereas the counting in the second generation is for the purpose of nah-hala, and once again we don't count Shavet-lei-vee, but for a totally different reason, and that is because the Lvim do not receive a portion in Airti-srael. In fact, this difference between the two countings reflects a larger pattern, or a larger difference between the first generation and the second generation, in fact it should be noted that the first generation, or certainly the first ten chapters of Shavet-lei-vee-vee, are really intended to bring that first generation into Airti-srael, as we noted previously, which means that the first ten chapters devote themselves to preparation for entrance into Airti-srael. Now this obviously doesn't work out for all sorts of various and century reasons, which are found in chapters 11 through 14 of Safer-Bimidmar, and there's all the sins, the Shavet-ha-mita-on-a-name, the sin of Kivorn-Hathava, and ultimately of course also the sin of the spies, that's the culmination of the series of sins that disqualify Airti-srael from entering Airti-srael in this first generation. However, the final section of Safer-Bimidmar from chapter 20 through chapter 36 also deal with preparation for entrance into the land of Israel, just obviously with a different generation. One would imagine, and I think one would imagine correctly, that these two sections, the first section and the last section of Safer-Bimidmar, should have certain overlapping themes, overlapping topics, overlapping ideas, after all they both deal with preparation for entrance into Airti-srael, however there should also be major differences, because the first generation was disqualified from entrance, the second generation is able to enter, which implies that there is a substantive and very important difference between them, perhaps if we examine the differences between these two sections, we can really emerge with the reason that Amisrael is able to enter Airti-srael, the second generation. What is it that qualifies this second generation and that disqualifies the first generation? Well actually I think we've really begun to offer this reason simply by examining the differences between the two countings. If the first generation is entirely almost focused on military preparation, the second generation is focused on preparation for Naha'a, on preparation for inhabiting the land, for settling the land, for planting the land, for building the land. In other words there are two things that we are actually required to do, there are two meets vote that we are required to do upon entrance to the land. One is Kibushararats, one is the conquest of the land, and the other is Nahalatarats, the settling of the land, the dividing of the land into its requisite parts, each shavad, each tribe gets its own part, and he has to go and settle that part. Now this difference, this different focus I think is reflected in many similar things that happen, many similar events in the first section, in the third section, so we've already mentioned the counting. We have a counting in preparation for entrance to the land, but it's a counting with a very different focus, a very different perspective. Another example might be the listing of the Nissim, the listing of the Nissim, the listing of the leaders who are going to lead them into the land in Bhimid bar, Parath alif, seems to be within a military context, and in fact, these leaders seem to also, or seem to be chosen to have a military role. This is a fact that is hinted to by the Ibn Ezra on Pasuptad Zion in verse 16, I'm not going to read it for you right now, but if you want, you can look it up, he seems to imply that the leaders that are chosen, the Nissim that are chosen, are chosen in order to be the colonels, the generals, the ones who are in charge of the war effort, even if this is not explicitly noted, it certainly appears within the context of the military goal in the, at the end of Safer Bhimid bar, once again we have a listing of Nissim, once again we have a listing of leaders, and that appears in Parath al-Lamid Dalid, in chapter 34 in Pasuptad Zion, by De Barashim El Moshele-Maur, Hashen tells Moshe, "Elish Wotan'asheem asher yin halulah haim etah'aretz, these are the lists of the men who are going to help you in order to settle the land, the nachalad, nasyah'ad nasyah'ad nasyah'ad nimat'e tikulin hul etah'aretz, the 'Elish Wotan'asheem, these are the leaders, these are the Nissim, in other words, leadership in the first section is about the military effort, leadership in the second section is about the effort to settle the land, there are all sorts of ways in which we could further develop this idea, again in a half an hour shear, I'm not sure if I can fully develop this idea, certainly if you sit down and you compare the two sections, I think what emerges very, very clearly from that kind of comparison is that the first section, the first generation is focused, is meant to be focused on the military effort while the second generation is meant to be focused on the effort to settle the land, in the first section we have the Mitzvah to make the Chatsot throw, the Mitzvah to make the trumpets, which again are part of the war effort, the first section even ends with a feeling that Anisrael is being encouraged to go into battle and to trust God in going to battle, because the first section ends with this image, this very famous image of the Aron Hashem of the Ark of God going before them by he being Soharon, by Yomar Mosheh, Qumah Hashem via Futsu, Oivecha, via Nusu, Missan Echa, Vipanecha, where Mosheh calls to the Aron, or calls to Hashem and says, "Get up and scatter the enemies, let them run away." In other words, the culmination of this section, where they are marching into Aron Hashem is a call to Hashem to assist them in their military endeavors. This is simply not true in the third section. The third section deals, well first of all I think that it's important to note, that Anisrael is completely not worried about Qibushar, it's completely not worried about anything military if you look at all the wars that take place in this last section of Safer-Bimidvar, dealing with the second generation, whether they keep saying, you know, the Sihon Melch Amore, Amore comes to fight with them, and so they go fight, the Qunanin come to fight with them, and they fight. No one seems to be particularly moved by the experience of fighting, and in fact, Anisrael seems very confident in this arena, if you read through Parakkav al-Vin, the very beginning of Parakkav al-Vin, is that Anisrael are attacked by the Kna'anim, who take captives from them, and Anisrael immediately turns, it makes a neder to Hashem and says, "You know, if you help me a little bit, then I'll give you Hahramthi at Arahim, I will make their cities hectic, I'll give you all of the spoils of the cities." Anisrael doesn't seem to be particularly afraid of conquest, and instead, really, what they're focused on are all sorts of Nakhla issues. So, for example, we have the story of Benot Slafchad, which is this week's partial, right? We have the story of them saying, "We need a Nakhla also," and we have the story of Rubein, G-d, and Hatsishevit Minasheh, right? The story of the trans-jordanian tribes who are looking for their own ideal Nakhla. And so, what we really have emerging here from this rather brief comparison is that the first generation is focused completely, or almost totally, on military preparation for entrance into the land, while the second generation is pretty focused on preparation for Nakhla of the land, and this is reflected in the different countings, in the different sensei. We count in Parak-Ala for military purposes, and we cast in Parak-Avaav for Nakhla purposes. I think that this idea points to the failure of the first generation, and the success and the potential failure of the second generation. The problem of the first generation is that they know that they are militarily inferior, and in fact, they are militarily inferior. They're not a nation of experienced military men. They're a nation of slaves. They're a nation that is not organized to go and conquer a land, certainly not a land which has giant, certainly not a land which has very experienced military people settled there. And so, the only recourse is for them to trust in God's might. The only recourse is for them to overcome the psychological hurdle of being afraid to enter the land because they are afraid that they are going to be killed there. And so, all of this section builds up their, or is intended to build up their confidence in the military arena, both by preparing them actually, practically, by organizing them, and by giving them the sense that God is there to help them militarily. So, we have the Khatsil Surat, which call on God, and we have Moshe's great requests of G-d, Qumash, M via Futsoy, Veja, right? And we have the sense that Amisrael is meant to gather together their strength in order to be able to overcome the psychological hurdle of being afraid to enter the land. Now, of course, ultimately, they cannot do it, and that's in fact where they fail. And what is the sin of the spies? The spies say, "We can't conquer that land. There's no way we can conquer that land." Of course, Calave, totally, Calave Benifune, totally disagrees. He says, "Of course, we can conquer the land. We have God on our side. God can do it, but the people are not willing to experience total dependence on God, or they don't know how to be totally dependent on God." And this is reflected in all of the different sins that they do in Safer Benjamin Barr. They also don't want to depend on God for the man. They certainly don't have the tools to depend on God that he is going to save them militarily, that he is going to facilitate the Kibush of the land, despite their obvious military inferiority. And this ultimately just qualifies them from entrance, because if they can't feel the total dependence on God, that God requires from them, they will inevitably fail in their efforts to live in Arzisrael, because Arzisrael requires a sense of dependence on God. It is a land where Hashem, Doresh Ota Tamid is a land where God is always watching it, and only with a sense of utter dependence can Amisrael be successful at all in their efforts to live in the land of Israel. And so the first generation is deemed unsuitable, because they simply cannot depend on God enough in order to gather together their strength and go and conquer the land. The second generation doesn't have that problem at all. They have been living in the desert. They were born and bred in the desert where they were utterly, totally and completely dependent on God for 40 years, for everything, for food, for water, for military success. And for them it's a sense to depend on God, because that's the very nature of their existence. We don't have to prepare the second generation militarily, because militarily they are entirely prepared. This second generation has a problem with kibush. The second generation has a problem with nakhla. The second generation doesn't have a problem with dependence, rather the second generation has a problem with independence. This generation has been living in the desert for 40 years, and it's not a problem for them to depend on God when the military situation arises. They are completely willing to depend that God is going to save them. In fact, this is what he's been doing for them for 40 years. The problem that they have is independence. It's cutting those apron strings and saying, "I am now going to separate from the aron to leave the place of the mishkan, to go out and strike roots in the land, to go out and build my house and plant my fields, and develop an independent kind of relationship with God that is separate and distinct from the one that I knew in the medebar in which God was always directly available, always directly there, always able to depend on them." Their challenge is not kibush, it's nakhla, and therefore the second generation, this final section of Safer buried bar, is completely focused on nakhla, on preparing the people for not dependence, but rather independence. As a final note, it is worthy to note that Safer yoshua, which of course is the continuation of the story of this second generation, who does enter the land of Israel because of course they have the ability to live in the land of Israel because they have the tools to feel themselves dependent on God sufficiently so that they can actually live in the land of Israel. But of course, if we look at Safer yoshua, we see that while the, in fact, the conquest of the land goes rather smoothly with almost no hitches, aside from the story of Akhan, and perhaps the story of the Givonim in Paraktet, the second half of Safer yoshua is far less successful. The first half of Safer yoshua, which talks about the military conquest of the land, is utterly successful. This generation has no problem depending on God that he is going to save them. The second generation, dealing with the nakhla, with people separating, leaving the aron, leaving the mishkhan, leaving Yoshua's leadership, and going off on their own and finding some sort of independent relationship with God. That is far less successful. If you look at Yoshua Paraktet, you'll see how unsuccessful in fact it is. And that of course is the problem that leads us into the terrible period of the shofim, when the people are simply not successful once they go off on their own and they leave the, they leave the sort of protective influence of the aron and the mishkhan and the direct relationship with God. And so here I think we see in Safer yoshua Paraktet, how central these counties are. Certainly they, to some extent, define for us the very nature of the two different generations. What it is that are their weaknesses? What are their weaknesses? What are their strengths? And by, by examining them carefully, I think we get a sense of the failure of the first generation as opposed to the success, but also the failure of the second generation. I wish you all a shabbat shalom. You've been listening to your al-Zigla on 'Pashat Pinras'. Today's medrash, the after the compliment to 'Pinras', which I'll tell you in a very new way, to attack Midyan. The success that you should attack the Midyanim, the nation of Midyan, because of what they did in the past, because they attacked you in the past. But the language of the 'Pashokas' keeps over rimheim. It's in present. They are continually attacking, bothering, being your enemies, the Midrash comments. "Lama, why should you attack Midyan?" Keeps over rimheim, because they are attacking you. "Mikhan Amrukha khamim habala habaha hashkamma hagul." This is, from here they said, this is the source. For the famous expression of 'Khasal', he who comes to kill you, you should get up early, you should proceed and kill and kill him. It's the principle of self-defense, but in the language of 'Khasal', it's 'Hashkamvahogal'. You don't have to wait for someone to attack you and then kill him in the act. If you know that someone is endangering your life, as your enemy, so you should 'Hashkamvahogal', you should preempt his attack and you may kill him. So this is learned from this 'Pashokas'. In fact, because it says 'Ketsovirimhem', you're not, this is not revenge. Even though the 'Pashokal later on' says 'Nakom', 'Atnikmatu', 'Shaamamidyanim', it is the language of a 'Grenj', it is used in 'Pashokbahogal', but here it says, the reason why you should actually go and kill them is because they are a continual and hence future danger to the Jews. 'Majrash' continues, it's 'Shimmanomel', 'Minayin', 'Shaamakdiya ta'adam', 'Yotar minha'ago'. From where do we know that causing one to sin, someone who attempts to subvert the ethics, the morals, the path of behavior of a person, is worse than he who tries to kill them. 'Shaamareh korei korei korei korei bohlamazebi eshlokalamabha', 'If he kills you, then you lose this world, but you still have a portion in the next world, a pashokalamakdiha korei bohlamazebi eshlokalamabha', but causing you to sin, someone who leads you astray, someone who subverts and perverts your life has destroyed your portion in this world and in the next world, and the proof is from the following. 'Shaamareh korei korei bohlamazebi eshtayim bohabha', we find two nations attacked, came out to attack the Jews with the sword, and two through sin, by causing them to sin. 'Mizrim vaidomim korei bohabha'areh, 'Minayin' and 'Adam', use the sword, as it says, it's the first person who comes from Shiraat 'ayam, 'Amara yeh vadofasiga' arikrabi, yah, 'alakshala' arikrabi. So concerning mitzvayim, 'Pasok' in the Shiraat says that they use the sword, of course they wanted to kill it, they were chasing the Jews, 'Adiyam supernore to kill them', and simply by 'Adam' it says, 'By Yomai'la, 'Adam' lota bohabhi, 'Pen boharev eshtayim eshtayim eshtayim' and 'Adam' also refused, in last week's posture, refused the Jews permission to cross the land, 'Pen boharev eshtayim eshtayim eshtayim eshtayim' out against you with the sword. The shayim baharev eshtayim and two nations threatened, attempted to attack the Jews through sin, 'O a vim bahamonim, alayhi shikam mubaharev eshtayim eshtayim eshtayim eshtayim eshtayim eshtayim eshtayim. It is a special prohibition in Torah, in sephid vareim that it is forbidden to hate, to despise 'Adam' and simile mitzvayim, 'Avalayhi shikam mubaharev eshtayim' but those who attack the Jews through sin, that is, 'Amanim wa'av, 'Thechtayiti' style, causing the Jews to sin, it says, 'Loya vohamonim wa'avi, 'Kamdoh asili Adalam'. There is a special prohibition that their descendants may not marry into the Jewish people, forever. Without any, they're detested in such a manner that they've been completely removed from Manistra, the Madras, hence, draws this comparison between physical endangerment and spiritual moral endangerment, to the detriment of the second, both explaining why, the Abi's season, and a halakhic inafkamina, concerning our relationship with the definitions, those who are our mortal enemies, nonetheless, Lotataev, being merely mortal enemies, merely mortal enemies, merely endangering one's physical existence, is perhaps understandable within the politics of the world, but those who attempted to attack and destroy the spiritual basis of Anusan, are completely beyond the pale for all generations, and for all history, the historical memory of the Jews that took place in Amanim wa'av 3000 years ago, would be a life halakha, where these nations still in existence, would be a life halakha, even today. That's it for today, you've been listening to KMTT, the Tarah podcast, this is Azubik, wishing you a cold tour, we'll be back tomorrow with the Elive Shabbat program, and until then, Bibakata Torah meets the young, this has been KMTT, Kim meets the young, Tetsay Torah, with Varshemi, Ushalayim, Koltov.