KMTT - the Torah Podcast
Erev Shabbat Shelach
Erev Shabbat program for parashat Shelach
(speaks in foreign language) Today is Friday, (speaks in foreign language) We read today tomorrow, (speaks in foreign language) Today's program will be about (speaks in foreign language) In the beginning of the pasture, (speaks in foreign language) One of them is his servant, his companion, his disciple, Yoshua, Yoshua's name is Hoshaya, Hoshaya Binun. In the beginning of today's pasture, (speaks in foreign language) changes his name to Yoshua as a Youtou's name. Everyone is noticed, first time they came across this pasture, that Yoshua's full name is different than any other name in the Torah. His name is Yoshua Binun, Yoshua's son of Nun, but the son is Bin, as opposed to everyone else who's called Ben, including the other spies, for instance, in this pasture. (speaks in foreign language) But Yoshua is Yoshua Binun. Why was he called Yoshua Binun, Yoshua's name is Hoshaya Binun. (speaks in foreign language) Like some sulfur, we have the following answer. The medius explains where the Youtou comes from. Medius says that when God changed the name of Sarai, the wife of Avram to Sarai, so the only difference is that, instead of a Youtou end of a name, she has a hate end of a name. So the Youtou came to complain to God that the Youtou had a place. It was part of the name of Ototsa Deccate. He was part of the name of this righteous woman, Sarai Minun, and now he's been thrown out. He came to complain before God. God said, "Don't worry, I'll find you a place." What was the place? He got added to Yoshua. So he was taken away from Sarai, but now he has a place in another sadaq in Yoshua Binun. So the klamsophess says to that explains, that explains the Youtou. The Youtou came from Sarai, and now he went to Yoshua, but the Youtou in Sarai has no vowel. It's the last letter of a name, and then no vowels in it. When you add it to Yoshua, it gets a schwa. Two little dots. Where do those two little dots come from? Klamsophess said it came from the sego of Ben. Ben has three dots underneath it. So sego, take away two of them, give it to the Youtou. You love it's only one. So instead of being called Ben, he's now called Ben. One dot, and the two dots that are missing went to underneath the Youtou. Not sure that's chat, but it's very clever. Anyhow, going back to the story of them like Lim, there's an interesting medrash. Medrash plea. So the medrash shim seemed to make no sense. There's a medrash on the end, the last person in the description of the Mirakarim, that says what happened to them. By Youtou, Anashim, Motsi, Aibibata, Aretz, Raha. Literally translated. And the men who spoke bad speech, about Eretz Israel, died. I've changed the order of the words of, 'cause in English, I have to change the order of the words. So I peed a Hebrew via Motu, and they died. Anashim, Motsi, Aibibata, Aretz, Raha, who brought out the speech of the land, evil. The evil speech about the land. So the medrash says the following thing. (speaks in foreign language) A man does not know his time. Time of his death. Like fish, who are caught in an evil trap. (speaks in foreign language) The medrash asks, (speaks in foreign language) Is there a good trap and a bad trap? What does it mean? (speaks in foreign language) Like fish, who are caught in an evil trap? What's an evil trap and what's a good trap? (speaks in foreign language) (speaks in foreign language) This is the fishing rod, the fishing line. (speaks in foreign language) You can't see me now. I'm raising my arms in astonishment. What's the connection? Is there a bad trap and a good trap? He said, yes, the bad trap is the fishing line. And that is what the Pasuk says. And the people who had brought out the evil speech about Eretz, Eretz, Eretz, Eretz, Eretz. What's the connection? What is the medrash talking about? A bits of the blazer, he said this in a Hespa that he gave. A bits of the blazer was one of the three great tamedim of Avisara, Solanda. He's also called a bits of a petal boog. He was driving in Petersburg. It was the first of a petal boog. A petal boog was outside. Saint Petersburg was outside the payroll settlement. Jews were not allowed to live there. But gradually certain important Jews got permission and there was a small Jewish community there and they wanted a revve. So they went and they were pushing for a revve and he was the revve of petal boog. And a great moussenet. So a bits of the blazer said the following. There were two ways to catch fish. Fish can be caught in a net. And fish can be caught with a line. What's the difference? The net catches the entire fish. The whole fish is in the net. It grabs the entire fish. The fishing line puts a hook into the jaw of the fish. Catches the fish by the end. The fish is free, appears to be free. He's only caught at the very, very end. A small hook stuck inside his jaw. So that's what his structure said, that that's the bad way of being caught. What's really the point? So Ritzler said, let's think about the death of man. When man dies, it's not because he's caught in this net or that net, that the net he's caught in is the net of his deeds, of his sins. Well, there are two ways. There are some people who are really caught in the net of evil deeds, meaning that they're, they're enveloped by the sins they've committed to. Basically, you could say that they're a Sha'im, that they're evil over there. In an event, their life, I'd say maybe they're there, even if they're in between. But, but there's a whole web of evil deeds, of sins, of transgressions, of which they've, which they've performed during their lives, and it surrounds them and it just drags them down. And then there are people who die like a fishing line, meaning they basically it's a beacon. But there's one sin that catches them at the edge. The whole body is clean, but at one point, there's a hook that grabs into them and it too drags them down. So that's a Mitara, that's a Mitsubara, that's an evil trap. Because a person who hasn't utilized his time on this earth properly, he shouldn't be. He goes to another world and receives his just desserts and punishments. But a person who really was at Sonic, he really did a lot of good things. And basically, the way we would normally add it up is probably with the text, "I think he's a great person." But there's one thing, one sin which is stuck, hooked into his body and that drags them down. And when he dies, that's a, it's a bad death, it's a bad trap, it's an evil, which even people were committed to the principle of he won in punishment, to God's justice. But this somehow bothers us that the person like this should be dragged down, it's a tragedy. They just dragged down by the one sin that he did. And that, with what I explained, is the meaning of the pasut by Amuto Anashim, would say, "Abi, Bata, Anat, Sraah," Khazal said in the magazine would say, "Likim." They were chosen by Moshe Rabbeinu, one by one, they weren't elected, they weren't the, simply the people who haven't been hanging around. Paral al-Aqah Anashim. Moshe chose each one of them. And in general Khazal, we rule that it says, "Anashim." Was that any other appellation? Men, it means men of stature, men of greatness. They would say, "Dikim." But for reasons which aren't even explained in the pasut, Khazal speculated, the Mafashim speculated enormously. Why, in fact, did the Mabaglim go wrong? What led them to not to have faith in her, Sraah? In an event, this was the one sin that dragged them down. And that's the meaning of the pasut by Amuto Anashim, who would say, "Abi, Bata, Anat, Sraah," I pointed out that when I translated, I changed the order of the words. But the order of the words in Hebrew is not Moshe A-di-Bara-Aq. Al-Aqah-Aqats, but Moshe A-di-Bata-Aqats, Raa, Dibaa, is always bad speech. Dibaa means slander. So they spoke slander of the land, Raa, what is the word "Amen" here? I think Vashilakesh was saying, he goes on the word "Vayamuto." They died. Vayamuto Anashim, would say, "Dibata-Aqats," Raa, they died badly. Why did they die badly? Like the fish who has the hook in his mouth dies badly, unlike the fish who was caught up in the Vashil. These were sadikim. And one deed, one slip up, one act of rebellion, one act of little faith, sunk into them, and they couldn't wiggle away. And they died in their sin, sadikim indeed, in general. But none the rest caught up, and that's called a mita-ra-a, a mitzud-ra-a, a bad, a bad trap. Zohak, this is the line that hooks itself into the fish in the sea and drags him to his death. And if I'm already quoting one of the great, great time, even, when we saw Solanta, the founder of the Muslim movement, so on the same topic, a different helmet of a resource, Solanta, a vert of the Samami Slabatka, the founder of the Ishivan Slabatka, basically the founder of the Ishivotamuksar, Musuy Ishivas. The Gma'ink Subas, dafkafyud bet, says, there's a one-line story there. [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] They would go from the sun to the shade from the shade to the sun. That's what Zohnigmarv, that she explains, that in the summertime, if they'd be sitting in the sun, it would be hot, so they would go to the shade. And in the wintertime, it was cooler, so they would get out of the shade and go into the sun. Question, who cares? I mean, what's the point here? So the Samami Slabatka said, you have to understand why they did it. It's not telling us that they weren't idiots, that they were smart enough to know to get out of the vein, or to get out of the sun. What's telling us was that they used to do it deliberately, because they were in areas as well. And if they were sitting in the sun and would be a little bit uncomfortable, they would be annoyed. If they would be annoyed, they would say, what a bad climate it is. So they would advance before they even got hot. As soon as they saw the sun and they knew that it was summertime, it would be hot. They moved quickly to the shade. And in the wintertime, they'd be sitting in the shade. It would be a little cool. I mean, it's not exactly Alaska. But it would be a little bit cool. And maybe they would get a little bit annoyed and they would say, ah, look at the bad weather today. So they would go and advance to the sun. Why? So that they should avoid the possibility of speaking less than how bad air it is to have. So this tells us the extent of the mitzvah, the ease of the prohibition of lush and high in general, lush and high by the earth as well. The hret of the mahaglim, the sin of the mahaglim. You can always see things in a number of ways. The same things that they saw, Kalev and Yoshua saw and interpreted differently. All that has to do with how you prepare your mind in advance. And that's what we learned from the family of Ashi that you avoid the possibility that you might be led to speak lush and high by the earth as well. (speaking in foreign language) The land is very, very good. The land the card gave us is good. And not only shouldn't you speak lush and high by the earth, you shouldn't allow yourself to be in a position where perhaps you will be led to see things in a way which is not the right way, which is not the way the way that's compatible with the fact that this is the land that Koshua gave us. (upbeat music) (gentle music) (singing in foreign language) (gentle music) (singing in foreign language) (gentle music) (singing in foreign language) (gentle music) (singing in foreign language) (singing in foreign language) (singing in foreign language) (singing in foreign language) (singing in foreign language) (singing in foreign language) (singing in foreign language) (singing in foreign language) (singing in foreign language) (singing in foreign language) (singing in foreign language) (singing in foreign language) (singing in foreign language) (singing in foreign language) (singing in foreign language) (singing in foreign language) We've been doing a medrash yome, a daily medrash this week. And today, the last day of medrash yome first la, it'll be a little more than one medrash yome. We'll finish up the medrash, the very, very last medrash yome in the pashad deal with pashad, sitit. The medrash says, this is a gomara like this as well, in the Serat Menachal. The medrash says (speaking in foreign language) Sitit have two parts, white, strings and one trilat string, one string of a certain color blue. We don't have trilat today and therefore we tend to forget about it. Very often the gomara, sitit is called trilat. Another synonym for the medrash of sitit is called trilat. It was the most important part of sitit. (speaking in foreign language) Why is this color different than all the colors? (speaking in foreign language) This is a short version of what appears in gomara. The medrash says (speaking in foreign language) is the color of the sky and the sky is the color, it resembles the throne of glory. (speaking in foreign language) is the color of the sea, the sea reflects the color of the heavens and the heavens reflect the color of the throne of glory. I think from the gomara you get the impression more that it's not just that one resembles the other, that one reflects the other. We see reflects the sky, the sky reflects the throne of God that somehow in some non-physical manner, non-geographical manner is found within the sky. That's the end of this particular medrash. What does it mean? So it's telling you that God wished, remember this. (speaking in foreign language) is intimately bound up with remembrance. (speaking in foreign language) When you see the sitit, you remember that it's not of God. So apparently there are two things to remember here. One is the white and one is the heaven. One is, doesn't say what the white represents. One is the white and a hint, one string out of eight is a hint to the color of (speaking in foreign language) Once spoke about sitsit, (speaking in foreign language) and he said, the two colors, the white represents which you understand, the details, (speaking in foreign language) So what do you know about the (speaking in foreign language) The rational, the understandable, the defined, the clear, that which can be grasped and comprehended. (speaking in foreign language) You think (speaking in foreign language) is just another color. (speaking in foreign language) (speaking in foreign language) Can't get a grasp on it. But even the sea is the color of the heavens. It's beyond your grasp, beyond your understanding, beyond your comprehension. And you shouldn't even the heavens. The reason why they like that is because they're the color of their reflection of the color of the (speaking in foreign language) of the throne of God. The color is white and blue, the white is what we can comprehend. But there's always one eighth, one string wound into it. That's what man can't grasp, what's beyond man's grasp. The ineffable, the transcendent, the mysterious. And when God says you should wear sitsit and remember all the mitzvot, he's not saying you should remember them the details of only the details that you should do them. If you forget a mitzvot, go look it up. It's that you should go all the time with a awareness, a subconscious memory of all the mitzvot of God. And part of that, a small part perhaps. Only one eighth, right? You don't need too much, 12%. But one eighth should be this memory of the transcendent incomprehensible part, the Mysterium of the Torah. And not just the individual details. And then a person really is encompassed by the four corners of the beggar, the four corners of the garment of the sitsit. And surrounded by mitzvot and filled. Conscious in a subconscious manner of the presence of God. Midrash, skipping a few lines, Midrash continues. Ure item oto. It says you should have sitsit. Ure item oto and you will see it. Oto, velo, oto. Oto is masculine. It, meaning like he. If it refers to the sitsit, sitit is a feminine noun. It should have said oto. Why did it say oto? Velo, oto, shimashita, kenki, yu, kisea, kavon, a taro, eh? Because if you will do this and have sitsit on your clothing and you will see that sitsit, then it is though you see the... not sitsit, but the kisea, kavod. Kisea, kavod is masculine, the throne of glory. So who don't have the trilat? As we said, very pointed out that the kisea, kavon, and the trilat are the same color, so to speak. Kisea, kavod doesn't actually have a color, but it's reflected in the color of the sky and it's reflected in the color of the trilat. Midrash continues. Ure item oto, ure item oto, ure item oto. Ure item oto, ure item oto, ure item oto, ure item oto, ure item oto. Ure item oto, ure item oto, ure item oto, ure item oto, ure item oto. Vision. Seeing leads to memory. Seeing leads to remembering. Remembering leads to doing. Kisea, midrash, in one very pithy phrase, has summed up the entire psychological process. In order to remember, you need something sensual. Memory is tricky. If you see it, if you see it, it's it. Deep inside your memory, you've buried all the mitzvat of Hashem that you've learned in the Torah. This vision. Seeing that it's it, brings back the memory. But the purpose of memory isn't just to remember. The purpose of memory is to do. In order to do, the memory has to become stronger. You have to bring it out from the depths of half-forgotfulness to consciousness. Seeing that it's it strengthens, actualizes the memory. And when the memory becomes that actual, that leads to action. In a mile, the mantiskarova has satem. Success, the mantiskarova has satem at Kisea. So you have this triple, triple chain. Sensors. That's vision. Mental. That's memory. Action. Your hand. From your eyes, to your brain, to your, to your hand. A different version in the medrash of this remembering. The mantiskarova has satem at comets for thai. Mashal. The medrash tells a parable to explain. This berserk. You'll remember and do all the mitzvat. Mashal. Le erchad. Mushal. Lutar. Hanayim. This is like someone who fell into the water. He's out at sea. He's falling off the boat. And basically he's drowning. He fell into the sea. Hoshutakabanit tahreva ve amalot fosheva zabiyatcha. The captain of the ship throws him a rope. And says to him, grab hold of this rope. And don't let it slip out of your hands. Because if you let it slip out of your hands, you're lost. You have no life. Ein l'chahayim. So too amalot akadoshbo, huli israel. That's what God says to Israel. "Kos man sha tembe du bakim be mitzvat." As long as you are connected to the mitzvat, then the following passek applies. Vatem adhivim bashim melokim. Heim hayim kul hayim hayim hayim hayim hayim hayim hayim hayim hayim hayim hayim hayim hayim hayim hayim. And you who are connected, who cleave, unto Hashem your God, you are all living today. What is Madras trying to say? I think the Madras is trying to explain what it means that if you remember, then you've done all them it's about. If you remember, you haven't done all them it's about. There's a big difference between remembering and doing. So the Madras I quoted before said, well, if you remember, you eventually do. This Madras is saying something else. The boat is life. This man is not on the boat. He's in the water. He's in death. He's surrounded by death. What connects him to the boat? A thin rope. If you were doing all the missiles, if you'd be exotic and you'd be doing all the missiles, you'd be living on the boat. Because the Torah is life. It's about our life. But you've fallen off the boat. We're living in this world. It's a dangerous world. It's a perilous world. When that firmly planted two feet on top of the boat, we're swimming. We're trying to keep our heads above water in the middle of the ocean. What keeps us alive? There's a thin string. It's it. The memory. If you have this thin rope that connects you to the boat, attempt to break Kimbi Mitzvot. To break Kimbi Mitzvot here, it doesn't mean you do Mitzvot. But if you have a connection to Mitzvot, what's your connection to the Mitzvot? The Mantis Grum. That's the time it comets for time. You remember them. How do you remember them? So, there's a physical and interpretive meaning here. The string that sits it is a string that connects you to all the Mitzvot. It means why? Because the memory. When you see the Mitzvot, you remember all the Mitzvots. You have some connection to the Mitzvot. Hold on to that for dear life. As long as you hold on to that memory, God says, "Atimat vikim bashem alokhe haim kohamayyom." Since you're connected to Hashem your God, you are alive. If you let the rope go, and you're not standing on the boat, you feel not planted firmly, then you are engulfed. And you are on your way down, sinking into the ocean, the ocean of death, the ocean of heat. Any way you want to interpret this ocean. So, that's the Mantis Grum. "I give you Mitzvot" sits it. So, that I can save you. It saves us from the position of this world, because it gives us a "de vikim bashem alokhe haim," and it gives us something to be connected to, a way, a thin, very, very thin. Not enough to be itself life. It sits on that life. Memory is not life. But memory is a connection to life, and that will keep you afloat until the time. Eventually, of course, you have to climb back onto the boat, I assume. You hold on to this rope, and slowly pull yourself in, as you climb up, and come to real action, real asia, asitem et con nitzvotai, et vietem kiddoshim, vietem et kiddoshim. And that's the end of "Pashashlach" in the Madras. And that's the end of our broadcast for today, and for this week. We'll be back next week, Monday, on the show, on the weekly mitzvah, and until then, we shall give you a "Shabbat shalom vorach" called to you by listening to "K.M. Titi," the Torah podcast. The purpose of "K.M. Titi" is to give everybody a chance to have a daily, say daily, a daily half hour, 40 minutes of learning Torah. It was totally the life of the Jew, living in busy times. But through this, I think, really amazing method of technology, everybody can have a time when his mind is simply waiting to learn Torah, and to join the rest of the Jews, the rest of Amisrael learning Torah, to join us in "Shabbat shalom" and learning Torah, and to join all the other Jews in "K.M. Titi," and other frameworks who are learning Torah, Yom Yom. This week's "Shalom" were dedicated, thanks to a generous donation of the Gutenberg and Kalman family. In the memory of Ruth Kalman, the "Konal vorach," the "Hailbaat shayim" of Toronto, Canada. 70 years ago, it was tomorrow, "Shabbat," "Kabhrat Sivan." A woman who valued learning Torah and imparted the love to her children and grandchildren, everyone else knew her. And it's very, very fitting that in her memory, she'd be dedicated, this means of learning Torah, verabim, of public learning of Torah. Shabbat shalom, Kaltov, will be back on Monday. This is "K.M. 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