KMTT - the Torah Podcast
KMTT - Avodat Hashem #11
KMTT - Avodat Hashem #11, by Rav Moshe Taragin
KMTT - Tetvav Tamuz, today is Tuesday, 15th day of Tamuz. And today's show is by Rav Mosheh Tarragan in the essentials of Adhat Hashem. Afterwards I'll be back with the daily Midrash. Having addressed some of the more personal or individual charges of Adhat Hashem, Torah and Tfila, Khasad and character calibration meet the Banonas, Avas Hashem and Yrsashhem, the twin emotions which drive the individual's relationship with Akrada Jabarachal. Having described these elements of Adhat Hashem, I would like to turn attention and focus on some of the more national and historical responsibilities of from Kite of religious consciousness. Parshas Vaira begins with a seemingly redundant introduction. Hashem had already revealed himself to Mosheh in a very extensive theological representation, describing both to Mosheh and equipping Mosheh with the capacity to describe this God, this presence which perhaps had been slightly forgotten or had been beaten out of the Jews because of slavery and bondage. He instructs him to describe Akrada Jabarachal with presence to Paro. Paro of course initially is very suspicious. Me, Hashem, Yrsashhem, Ushma, De Kola and Mosheh fails to convince Paro to release the people. Parshas Vaira describes Mosheh's resurgence, his second attempt to emancipate Amisra. But it begins, the third project begins, the Parshas Vaira, Paro Kvav and Shamos, with a seemingly either redundant or not merely redundant, but certainly questionable presence representation of Hashem. Vaira La Vrahan Melitrakhvil Yaakov bekeil Shaqai Hashem says, "I appear to have Ramis Shaqin Yaakov through the term Shaqai through the term Keil. Ushmi Hashem, the name Yurke Vafke, presumably more essential, more inherent definition of Hashem, Ushmi Hashem Laonodati Lahem. I did not appear, I did not interact through the media, through the medium of this name. Now to be sure, there are several questions raised by the commentators, by the Mefarshem, because indeed we do find that Hashem presented himself to Avami Sukhin Yaakov through the term Yurke Vafke, or the equivalent. So there are questions to be raised with this passage, but presumably the name Yurke Vafke did not dominate or characterize the relationship of the rebels with Akhur Jbarghu as it did with Moshe and as it would with Moshe. Hashem presents himself to Moshe with greater clarity, greater immediacy, greater intimacy, and the question is why? What did Moshe accomplish to this stage, to this point that would warrant such proximity in such an unmediated encounter with Akhur Jbarghu, one which evidently, in some way, surpassed the encounter of the others? The ensuing circumstances describe the sanction of this revelation. The Gam Ha'kimosia is preceded by the name of Moshe's son, and the name of Moshe's son, and the name of Moshe. They were the heads of clans, of families, of tribes, of sects. Amisrol and Mitsrayim morphs into a nation. Moshe is the first melok, the first leader of a nation, and his responsibility is to nation, to community, to far surpass any type of selfless commitment which Avami Sukhin Yaakov may have shown, may have displayed to their family, they simply didn't have the responsibilities and burdens of leading a nation. And because Moshe will, throughout his career, demonstrate selfless almost self-annihilating dedication and devotion to this nation, he achieves a higher, a more surpassing level of encounter with Akhur Jbarghu, and at this moment, in Moshe's career, the following truism, the following correspondence is born, and it's a truism which laces Moshe's personal career, and it serves, of course, as the model for any Jewish leader. A person's relationship with Akhur Jbarghu is in direct proportion to the degree of commitment to Amisrol. And as that commitment and selflessness surges, the relationship surges equivalently. You may have thought that over exposure to an entire nation, to its needs, many different layers and colorations of people, some more pious, some more sinful, perhaps memorial and historical standpoint, it's heroic. But it may eviscerate or pollute the sanctity and purity necessary to preserve a close and abiding relationship with Akhur Jbarghu, it may be a worthwhile forfeiture to serve nation at the expense of compromising your relationship with Akhur Jbarghu. But Akhur Jbarghu instructs Moshe that the more selfless, the more committed he is to this people, the more tolerant and accepting of their failures, the more he will see of Akhur Jbarghu. It's one thing to face this prospect before Jewish history is launched or before failure sets in, as a very, very glowing and promising offer. But throughout Moshe's career, we witness that the more he excels at this commitment to the nation and its needs and its defense of this nation, when they fail, the closer his relationship to Akhur Jbarghu. And during those times when he fails, even slightly, even in a subtle fashion, which for most of us would not constitute failure, but for Moshe does constitute imperfection. The consequences are severe and Moshe is punished, or at least inhibited, for achieving a higher and deeper level of exposure to Akhur Jbarghu. Parshas Yistro contains Matantara. Matantara is a dual experience. It's meant, of course, primarily to enable an interaction, a direct interaction between the Jewish nation and Akhur Jbarghu, a claim which no other religion stakes, that an entire nation stood shoulder to shoulder three million strong and experienced the direct, unmediated word of Akhur Jbarghu, the delivery of his tara, the general experience of epiphany. But it's also the highlight of Moshe's career, and not just Moshe as a person, but Moshe as the star of rabbinic authority. Akhur Jbarghu instructs Moshe Hainan a ji ba'il acha bea bea bea bea naan. I will appear to you in a cloud of glory, a cloud which is too terrifying for most of the population to approach. Ba'ivor Yishmaa Ambedebriimah, so that they witness thus speaking freely and then fettered. The Gambechiah mean only Alham, so that they should trust you and rely on you forever. And the term "Alham" of course begins to allude to not just Moshe's life and the trust which he would enjoy throughout his lifetime, but the experience with the tradition which Moshe has served as an icon for rabbinic ability, rabbinic authority to interpret, to decree into legislative. So it's really a spotlight of Moshe, not just an encounter between Amisul and Akhur Jbarghu. And there are various moments in Parshas Yistro where these different aims, perhaps clash, as we're not discussing Parshas Yistro directly, I'll leave this for another time. The Parshas Yistro, and Mottantaran Parshas Yistro is preceded by a very very perplexing story. There was a rival returning Moshe's wife and children to Moshe, offering him advice, forming the first judicial network, judges, and secondary judges, etc. It's only the placement of this little anecdote, almost this little episode of Yistro's visit prior to Mottantaran Parshas serves in a very interesting fashion as an anti-climax. It's not an anti-climax, it's a pre-anti-climax. It's sort of dampened some of the drama and some of the expectations of Mottantaran. It wouldn't have been more dramatic to begin Parshas Yistro with Mottantaran. There are many suggestions and perhaps many reasons why this story was included. But one image or one scene of this story certainly stands out as an appropriate prologue to Mottantaran. Yistro visits Moshe, returns his wife and children. He views Moshe of a Mottantaran Mottmoshim in Abu Ghra'arath. He witnesses Moshe literally, attending to whatever needs this nascent people were facing, spiritual needs, intellectual needs, questions, terror questions, personal questions, guidance, in Abu Ghra'arath, from early morning to evening. Moshe didn't allow his celebrity's newfound celebrity status right after Yistro's reign in Kri'as Yamsov to distance him from the people to, they'll let it get to its head. Very interesting discussion. I mentioned before that Moshe had the status of Amelach, very often, people will assume that the first Jewish Melach was David or Shaul, because also the Moshe had the status of Amelach. He'd be sure Amelach, according to some positions, refers to Moshe Rabaino. He'd be sure Amelach, Bizasif, Rachayam, is a reference to Moshe Rabaino, even though he didn't perform the three classic tasks of the king, to conquer Israel, to build a base Amictosh, or to campaign militarily against Amelach, he performed the fourth, lesser known, but equally or even more important task of the Melach as to teach Tara. Melach, every Jew has a responsibility to write one safer Tara, because of a kiss full of him as Ashir as else. Melach has a responsibility as a mitzvah to write a second safer Tara, and not only to write a second safer Tara, but to keep that Tara on his presence wherever he goes. Regular Jew has a responsibility to write a safer Tara, but he can leave it in our own and at home. The second safer Tara, which Amelach writes, in addition to the standard safer Tara has to accompany him, because wherever he goes, he has to deliver a shear, so Moshe was the greatest Tara teacher. In the history of Judaism, of course, he had the status of Amelach. So when the Ramam describes the responsibilities of Amelach, he writes, he preffices by saying that just like the Tara obligates the citizens to show respect to the king, similarly, Kach Sivou, the Tara commands the Melach, Leo Slibo, Bikirbo, Shafel, the halal, to be modest and unassuming, Loyan Hoagassa's slave be Israel, yes or Medai, he should enact Hordi or condescending, Vihonene, Numerachhe, Naktane, Bikdolem, he should have mercy and compassion for both important people, as well as average people, Vihaytse, Vihayv, Yavobik, Saimu, Vittorossam, he should engage in their day-to-day affairs and in their benefit, Vihaychasakvarkat and Shabaktanem, and he should attend, even to the respect, of similarly the most insignificant citizen, he should speak to them in a soft voice, conduct himself with excess humility, and the Rama describes Moshe Rabinu as the exemplar of a Jewish king, Enlan Ughadomimoshe Rabinu, Noah was greater than Moshe, and yet he spoke quietly and softly and sensitively, Vihizbo, Tarhamu, Massamu, Tlynosam, he shouldered their burdens, their day-to-day needs, their day-to-day affairs, Kachir, Yisahome, Eshayonek, as a mother, carries a child, nurses a child, and Moshe's commitment to the day-to-day needs of the people, the average needs of the people who was on stunning display in the beginning of Pashas Yisrael. Similarly, we have Minissin, not Rebenissin, but evokes the parallel of Shlammo, Ozbo, Shdeinash and Zhanatall, and the La Shlammo, where even the Zhanats, even the citizens who live on the fringe of Jewish society, feel comfortable entering the palace and raising their issues, their disputes, directly to the king, directly to the Menokshlammo. Judaism does not advocate bureaucracies and extensive extensive protocol in order to access the services of the king. And of course, Yisrael offers motion in Pashas Yisrael, a certain well-placed advice in the Volty Bowl. He's afraid that Moshe will crash, that Moshe will collapse under the weight, shouldering this weight individually, and Moshe seats to Yisrael's wishes. But this image is part of the reason that the story of Yisrael's arrival precedes Matantara. We cannot and mustn't see Moshe atop of Harsinai, basking in the spotlight of Harsinai. We're sitting in the wood of Akhura Jabbar, who, in delivering it to Amisrael, we cannot witness this until we first witness him selflessly dedicated to the needs and the daily responsibilities and duties of an entire nation. Because it would be inconsistent and compatible, this is really the first moment in which the model, which Akhura Jabbar, who constructed in Pashas Vaira, begins to be implemented, where Moshe's relationship with Akhura Jabbar, who surges or intensifies to the degree that his commitment and sacrifice to the needs of the entire nation equally evolves. Even more corroborating of this correspondence between personal commitment to defending Amisrael, to serving their needs, and certainly to defending them, even in moments of failure or weakness, this is on display in Pashas-Kitesa. Pashas-Kitesa, in many respects, highlights a level of Moshe's relationship with Akhura Jabbar, which even surpasses the first moment Harsinai, the first delivery of the Tara. I mentioned before that Pashas Yisrael provides a healthy tension, a balancing between a collective exposure and a personal delivery through Moshe. Pashas-Kitesa, in Pashas-Kitesa, stands on Harsinai alone. There is no collective mountain tower. It is delivered solely through Moshe Rabin. This is understandable after the Ghat of the Ego. The collective nation had tainted their innate purity, and they were no longer suitable to experience Harsinai in a direct fashion. Moshe, of course, lodges some very brazen requests of Akhura Jabbar, Haudieni Nastirahaha, Haudieni Nastirahaha, Haudieni Nastirahaha, and Ashem responds, in a way which, if the sokum hadn't described them, we couldn't articulate these sokum. We couldn't assert them because they are self-theologically formidable. Aniyyavir called Tuviel Panecha, Ashem says, "I will pass my entire glory in front of you." Vairai says, "Sahara, you will see my back," Vairai says, "which to us are very strident. We never have the audacity to describe Akhura's Baruchu in visual terms. Ashem, Ashem, Kilrachum, Makana, and Moshe, of course, is exposed to the Urgyomidas of Ashem, the Urgyomidas of Ahshame. But before any of this takes place, before any of this occurs, Moshe displays that type of commitment and selflessness to the fate of the Jewish people, and specifically during the times of crisis. Tuviel Panecha of Moshe, of course, of course offered Moshe to destroy Amistrall and rebuild the nation around Moshe, Herr if in many of Yashmid Ashem had told him in paraglamid days. Allow me to destroy them, and I will form a nation with you as its founder. Moshe responds in Shma's paraglamid days, Pasaklamid alif. Tuviel Panecha of Moshe, and Vayomer Anna Chhattaam has a Chhattaadola, Vayasulam Elohizahav. Indeed, Moshe acknowledges their grievous sin. Vayataam, now that it has been committed in Tisa Chhattaam, if you wave, if you forgive, their height, we can continue. The Amayen, but if you don't, Meheni Nami Sifrachah, share kasathta. Eliminate me from Tara from history. Moshe faces a seemingly undeniable offer. How could you refuse Hashem's offer to form a nation around you? Moshe refuses. Moshe hitches his fate to the fate of this nation. His love is so overwhelming. His commitment to this nation and its history is so deep that he's even willing to imperil his own future. And because of that statement and that heroism, shortly thereafter, he's privileged, he benefits from this higher exposure, this upgrading of his relationship with Akurj Barhu, a level which surpasses even the experiences of Parshas Yisra of the first month on Tara. Moshe's career characterizes this ideal of Abhas Amisra'al, of commitment to Amisra'al and their needs, and not just as a religious element, but as a religious feature which directly influences the degree of a person's relationship with her uponish Allah. It's not parallel to the relationship, but it feeds the relationship. Commitment to Akurj Barhu's people, to Akurj Barhu's children, to our brothers, creates a level of love, of interaction. It's like a father appreciates a child more. If that child shows love and respect to fellow siblings, that's an affirmation and an intensification of love for father, a part of a love for a sibling is a recognition and a loyalty to a parent. So Moshe's love for other Jews and commitment and defense of other Jews presents just a favor to Akurj Barhu, for which greater, greater relationship with Akurj Barhu with some sort of recompense. But it was a direct affirmation, direct deepening of his relationship with Akurj Barhu. And sadly, when Moshe's commitment to Amisrael wavers even slightly, even marginally, he's severely punished. Pasha's rukas highlights the sin of Moshe Rabain, or the one slight imperfection in Moshe's career. And for some reason, Moshe's punished. And then Rifarshen is a very, very famous rambhan in Pasha's rukas, Saitrashi's opinion, they have an Ezra's opinion, there have been a Hanaanal's opinion, the Rambhan's opinion. What sin ultimately was responsible for Moshe's punishment. But the Manarish, Manarish Rambha by mid-bar Pasha Saitik Tess has a slightly different view. It's somewhat similar to the view of the Rambhan, Inchmana Prokam, a little bit different. The Moshe Ksiv, Bakhal Basynam, one of the Hegni Aireung and the Tharas, M.S. Haisa, Bithi, or Madras Rambha, Pasha Saitik Tess. O Mitnaishamru, Shimunahamarim, because they uttered the phrase Shimunahamarim, because they spoke, being excusable, they referred to Amisrael as a nation of rebels, Shimunahamarim. Nidonobesifsasay, lahain lautavirasakalasay, who is inconceivable that Moshe Rabaina, with all of his love, with all of his commitment, with all of his sacrifice, with all of his tolerance, he reaches the point that he refers to them as rebels, as mutinists, uncontrollable thugs, or whatever that term, Marim can else. This is no longer a leader who's suited to leave him in charity, sir. It's not so much a punishment as much as a consequence, because the leadership obviously has to be replaced. And it's tragic, because a lifetime of commitment can be subverted by a moment of indiscretion or intolerance. But that's the degree of love that Akrash Barghul expects that a person should show to fellow Jews, and specifically, fellow Jews who aren't as religious or as committed, who experience rebellion, or mutiny, against religion, against Akrash Barghul. Very similar theme to Malachim Parakutas, Malachim Aleph. Elio Anavi lives a lifetime of vigilance, of canals, stands resolute in the face of religious betrayal, religious wandering, religious questioning, his day, the very popular and seductive of Odysseir and Baal attracted much of the Jewish population, many of the great minds and prophets. And Aleo expresses a conviction and commitment, and he finally drags these heathen prophets, these disloyal prophets up to the mountain for a showdown, a showdown which should be black and white, which should be seemingly indisputable. His carpenter, Akrash Barghul, was quickly, quickly consumed while their sacrifices to pagan deities after hours and hours of supplication and ceremony are left unnoticed. But of course, what in hindsight seems unmistakable and undeniable to the contemporary mind was still confusing. And these prophets continued to hover, to be procere, to be procere, to worship Hashem, as well as to express their loyalty to pagan deities. And Aleo was so frustrated that he expresses his rage via American, to be procere, they have abandoned the covenant, they've dismantled your altars as the viechaar gubecharev. And immediately Akrash Barghul orders him up the mountain. Valyomat Savia mounted to Baharlath near Shem. Shem approaches him. Aleo repeats his claim, Valyomir kannokinesi la Shem pasa gudala repeats his kannas again. And in pasa gudala, Vashhem responds to him in a manner that's eerily similar to the response which Moshe received after hitting the rock, after articulating or accusing the Jewish people as rebels. Valyom Vashhem e love, lech, shuvlidar khaan le bar damesek, uvaso moshaktaz hazzae lma'l ala'l ala'l ala'l ala'ram. Viesi auben nimshit in sha'lma'l ala'l ala'israel. Viesi auben sha'lma'l ala'l ala'l ala'l alatimshahlun avitahtahtah. Immediately Akrashhem mentions deli'o that he will be replaced. Akrashhem does not desire the kannas of Eleo, the accusational tone of Eleo from a leader. Akrashhem is well aware of the false, unobservant, or uncommitted Jews. And he desires in his leadership and in his leaders defenders, people who love unconditionally, who support unconditionally, not those who indict and accuse. And just as Moshe is replaced by Oshua, where the terms of the replacement evolve immediately after the het of Meimariva, similarly Eleo is replaced after repeating this very, very harsh terminology of kannok in Aesilashhem allokayt sivakos. And again, it doesn't have to be seen as much as a punishment, rather a consequence. Eleo's leadership is expired if he can speak in the harsh terms which he utters. And by contrast, leadership is anointed. Leadership is law launched when Akrashbar, who detects in that potential leader, a lover, an unconditional defender of Amisra. Pasha Shulftim begins, Shulftim, Shulchim, tittil makhabah al-Shirecha about judging people in a national and litigational setting. The Shulftu, S.A.m. Mispatzadek, the conclusion of the beginning of Shulftim, Devaran Parak Tazayin Pasakikirhas, describes the responsibility of a jurist, of a judge, to try to achieve the authentic and accurate verdict. But Hazal interpret the phrase Vashaftu asa A.M. Mispatzadek, similar to the phrase in Kedosim, Vessaraktishbaramisaka. As referring to interaction with other Jews in an illegal setting, given people the benefit of the devil, the very famous Rashi, Pasha Shulchim, Dhanis Kalladhan makhabah al-Shirecha, allowing people the benefit of the devil. The event Rashi describes affording the benefit of the devil on a personal level. The Manish Tannhulman, Pasha Shulftim, describes how we judge not just our fellow Jew but our nation and our people in large groups of Jews. The Shulftu, Asam Mispatzadek, S.A.m. Mispatzadek, Shulchim, S.A.m. Mispatzadek, S.A.m. Mispatzadek to defend, to love, to highlight the positive qualities rather than indict and accuse. And the Manish holds up the following example as a model for a defender of Jewish integrity rather than an accuser and a prosecutor of fellow Jews. Mimiyata-Lameh, the Manish says, Mihgidom ben-yawash. Gidom ben-yawash lived in one of the most unsuccessful, one of the most pathetic periods in Jewish history, period of the Shulftim, period of cynicism, of interness and struggle, two steps forward, one step back. Mimiyata-Lameh, the Manish says, Mimiyata-Lameh, "I'm of how you saw Basara constantly paying tribute, constantly enslaved, losing their sovereignty to all sorts of foreign powers. Vayakar-Shbar-u-Mivakkesh-Adam-Shi-Alameh-al-am-sul-Sina-Shim was searching for one person, speak favorably, to highlight their potential, their qualities, their history rather than harp upon their negatives. For Lohia-Motsay, Manish M. Kritin find one single mind, one single personality, who would highlight Amishar-Al's traits. Shahi-Adar-Dal ben-myth-sul-Sina-Mishim because this was an even religious nation, nation which suffered religiously. Those who were successful at their religion instead of defending, instead of repairing, instead of loving, all they could do is critique and criticize. qi vansha nim sis rospegidom, finally asham identified gidom, shalammana lam sos niyad nigalalah hamalah, and the madrish in parasha shalft in the menish tannhuma sites safer shalft in parakvav, in which gidom prays on behalf of the jewish people, we mind sakrish bharku the covenant, and immediately in parakvav, sakhir baiz, vayyaral of mala hasham, fayomayalah hasham, im khaagibah rahaiah, oh, god is with you, and in parakvya dala, vayyaral of hasham, vayyaramir, leikh, dekhochah hazaa, vahochah taa sis roe, leikh dekhochah hazaa, the madrish in tannhuma shalft in parakvav, it tells us that leikh, bekhochah hazaa, means that asham referred to gidom's defending, expressing the love and commitment to jewish history, the jewish nations, the jewish people, said this will be your strength, this will be your shield, this will be your source of power and authority, i finally located one person who's willing to defend, rather than to indict, the biblical equivalent, and lady ye is hakhimim bhargiciv, it's constantly defending the jewish people, rather than highlighting and harping upon their negatives, and this is something which was launched in the career of moshah, as moshah commits himself more and more to the needs of his people, his relationship with akarish barhu evals, and as he expresses harsh words, the relationship suffers, and moshah's leadership, so to speak, concludes, very famous kimara and brachos dafna un zayana madalaf, the kimara says that if someone witnesses himself saying kriyishma in a dream, hakare kriyishma roi shatishra la fshrinah, he deserves the shrinah, ela shein dara roi lakakh, rein dara zakakh lakakh, ligamar's la shrinis, but his nation, his contemporary society, his generation, doesn't narrate it. One way to read the gamara of course is that this person, or an individual level, has reached equality of his avotas asham, which warrants the bestowal of shrinah, but unfortunately he's hindered by living in a generation of heretics and of disbelievers. I believe of course the more accurate way to read this kimara is that if you see yourself saying kriyishma, then perhaps from a certain vantage point you may deserve revelation, nivu wa rahakkada shrinah, but if you haven't managed to influence or impact your society, if you're no way concerned with the collective level of religion, then your own fromkite and your own kriyishma is flawed, is deficient. After all, kriyishma is not a personal affirmation or pledge of allegiance. We accept that kriyishma is unity and our love and our belief in us, them, by espousing it to others, by proclaiming it to others, by re-sanding shrinah, yisrael, asham, the lokainu, asham, the haud, in national collective terms. So even psychologically, if a person says kriyishma on a dream, it reflects a yearning to somehow impact and influence and orbit of a Jewish nation far beyond his own personal, high caliber religious experience, but limited religious experience by his inability to inspire, to affect, to instruct others, to be part of their collective avota sashim. You have been listening to Arab Moshe-Tarragan, the essentials of avota sashim. The daily medrash, I continued from the medrash that we read yesterday. Yesterday's medrash was, on the pasuc, y fkod, asham, a lokainu, ruhot, the understanding that each and every individual is, in fact, individual and different. And therefore, god is a lokainu, ruhot, he is the one who understands every individual person, but Moshe-Rabainu was asking that the next leader, the one who will succeed him, yish al-hadah, the one who will be the leader of the people, should be, have that ability, to the extent that you and being can have it, to understand, to carry, to suffer, to get into the shoes of each and every person. The drash then continues on what should have been an examination and an exemplification of the same principle, and yet sounds very different. Moshe-Rabainu, dar-Domeh, this is a standard phrase in medrash, 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'yal-o-shush bin, should be. Shush bin, in weddings, this should be the best man, but it's someone who's more than that. He's the friend who follows along, who accompanies the wedding, the un-couple. "Prozmancha ha' melech ha'a'yalishto" whenever the king would get angry at his wife, which happens. "Ha' sush bin refei ha'yal-sum mit dratsan ha' melech ha'yalishto" this has been used to make peace, he would make shalom between them. He would look fais, he would calm the king down, and the king would, in fact, have that back, come back, and have a meeting of the minds with his wife. And then the shush bin was dying, "Hitrinwav 'akeshmana' melech" so he said to the king, "Please, I beg of you, pay more attention to your wife, ting d'atra' al-ishto'cha, have your mind come closer to her mind, put your mind about your wife, meaning understand her The king then said, "It's not easy to give this kind of eyes to the king. If you command me about my wife, you give me instructions when serving my wife, instruct my wife about me, that she should be more respectful of my honor. Shitha ha'i zihi 'nabhikwadi" remember what we're dealing with the king. I think the power was a little bit heartless in the sand, because we like to usually have a situation of a woman married to a king, and therefore our relationship between man and woman would be different. But here the new show is going to be God and Amisau, even though Amisau is called the wife of God, but nonetheless God is the king and Amisau are the subjects. Kaviyahal, 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, you've got a sham, I don't care what you're telling me that I should understand them." This is the continuation of the previous measure, that he wasn't just telling God to appoint the leader. But appoint the leader from within your special understanding of each individual. In other words, the measure of this understanding of the Moshe Benus also pushing God to be more understanding, by calling him Elokai Okhod. You can understand, therefore you should understand, and that I think is the point being made by this unusual and special midrash. Moshe Benus telling God to be more understanding, but God answers, they should be more careful of my honor. I'm not saying that I'm telling God that I'm telling God that I should be more understanding, but I'm telling God that I should be more understanding, and I'm telling God that I should be more understanding, and I'm telling God that I should be more understanding, and I'm telling God that I should be more understanding, and I'm telling God that I should be more understanding, and I'm telling God that I should be more understanding, and I'm telling God that I should be more understanding, and I'm telling God that I should be more understanding, not only asking for a new leader, his successome, but he's asking God as his Moshe Benus traditional role to be the intermediary between the Jews and God, but now he knows he's dying, so he says a point in another leader, but the leader won't be as good as me, so understand them better, come close to them, and be a bit pious, 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 carbonate, why carbonate is carbonate, all my fashim explain, carbonate are the appeals, you don't need Moshe Abbeinu, it's the Jews themselves, despite what they have done, despite any anger they might have caused and there is friction in this marriage between God and man, but at the same time to get rid of the fiction, there's the shush binu, what's the shush bin, not Moshe Abbeinu, but the carbonate of the service of God, after that the shim, the daily abadat the shim, the re'ach n'chach that rises, 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 fictional points, but nonetheless the appeals exists, and therefore a leader can be appointed much, much later on, but he won't have to be the terrible burden Moshe Abbeinu bore for forty years, and is apparently so frustrated by his inability to ever fully, and the burden that's upon him, so God gives Benais Swel, the mitzvah of carbonate, abadat the shim of serving of God, and that produces a permanent relationship in which the fiction, the shalom, the purest, the fights, the arguments can all exist, and maintain themselves at the b'atamishiyach, ha'go'er ben herir y arinu aminu. You've been listening to KMTT, the Torah podcast b'mishivatarachion, and this is as a big question you'll call to tomorrow's shiyu, we'll be in miseccan brokhot ha'lachaba b'adah, I will be giving the shiyu, and until then, kreitimatara have steady 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, kimitsiyon teceitara wudavarashim mirushalain.