KMTT - the Torah Podcast
KMTT - Avodat Hashem #08
KMTT - Avodat Hashem #08, by Rav Moshe Taragin
KMTT. Kimi Tzionte Tzeetora. This is KMTT, the telepathcast, and this is Azubic. Today is Tuesday. Haftaalid Sivan, the 24th day of Sivan. And today's Shure, as all the Shure of this week, are dedicated in memory of Ruth Kelman, Rahael Batraim. Seventh year outside is this Shabbat, dedicated in Havana by the Gutenberg and Kelman families. Today's Shure will be given by Harav Moshe Tarigan, the Shure in the essentials of Adata Shem. The Shure is half an hour. At the end of the Shure, I'll be back with the Medrash Yomi. The Azeras Adibraus commends with the Pasakunokhi Hashem Melokhecha. Hasheras Isicha Merus Miswami Basa Vadim. Indeed, the first Mitzvah, in fact, the cornerstone of a person's Adata Shem is belief in their Abonushal, and belief in Him. Basic tenants of faith. Tenants which the Ramma may elaborate to thirteen principles about the unknowability of Akurj Baruhu, the indivisibility, not worshiping other idols, a system of belief in a faith. However, beyond the philosophical world, there is an emotional mandate, not just to believe, to affirm from a distance, but to forge a lifelong, intimate, passionate relationship with Imalah Mafam that he is unknowable and inscrutable, to both love him and fear him. An emotional world built upon the two emotional pillars of love and of fear, Avasasham and Yirasasham. The Ramma begins the second parak of Yisodia Tara, Hakil Hanikabad, Vianara Hazah, Mitzvah and the Avo, or the Euro also. Shem MRV after Hasah Shem el-Okecha, and MRS Hashem el-Okecha Tara. It is actually a Mitzvah, not just encouraged or suggested, is a Mitzvah to love a Shem, based on the Pasuk in the beginning of Kriyashma, Vyashtai, Hashem el-Okecha, Bihole bahla bahla bahla bahla bahla bahla bahla bahla bahla bahla bahla bahla bahla bahla bahla dahha. And a companion Mitzvah Tefirakulis Baruhu. This year, Mitzvah Shem will address the experience of Ava Sashhem. And next year, Mitzvah Shem will consider the opportunities for Euro-Sashhem. Clearly, Ava Sashhem is necessary in order to ensure a loving, emotional interaction, encounter with Akhurajyabharkal. Judaism is not just a man's belief, but vakless, an existential, internal, not just awareness, but rendezvous between man and his God. The Mitzvah of Ava Sashhem. But having a love Akhurajyabharkal, a God who was intangible, impalable, unknowable, the decipherable, how we meant the love Akhurajyabharkal. I would like to raise three or four different options, which are articulated by the Rishonah. In Hilvansi Sodeyatara, Perik Baze, the next Halakha, having described the mandate of Ava on the responsibility of Euro, the Ramam tackles this challenge. Hehihidarakliavaso viraso. How do you achieve Ava Sashhem? So the Ramam begins to explore the achievement of Ava Sashhem. Insha, she is boning Adam, be myself, uvruavhanif, loyim haki-dolem. According to the Ramam, Hilvansi Sodeyatara, love can be achieved through intellectual process, through exploring, inquiring, examining Akhurajyabharkal's world. Vyirah mhamkhakma sashainla erekhvallokates, being exposed to the enormity of Akhurajyabharkal's wisdom, the infinity of Akhurajyabharkal's world, the coordination, the seamless coordination of Akhurajyabharkal's masterpiece. Mi yandaram mhamwrights, huohave, umishabhayach, umiffire, umishava, taiva, gidolah, laidashimha godol. It becomes enchanted, and that enchantment almost compels him to praise, to glorify and to develop an almost insatiable appetite, to know Akhurajyabharkal, kim chammar david, sama-nashinha erekhvallokim, leki-alkhai, a thirst for their bonashalal. This Ramam, in the second parak of Isadeh-atara, highlights the importance of intellectual thirst, of intellectual inquiry and curiosity, in uncovering Akhurajyabharkal's world, and by disclosing that world and acquiring more knowledge and understanding, building it deeper, more profound, and more vivid, emotion of avasashin. The Ramam here, interestingly enough, does not specifically mention Talmattara, as the linchpin of this intellectual exercise. The Ramam generalizes into more universal terms. Yisbonin ha-adam-bimayesav, uvruav, hani-flayim, hagidolim. His actions, his creations, his creatures, his miracles. Of course, Tara is Akhurajyabharkal's principal creature and his principal activity, but it's unmistakable and undeniable that the Ramam, in Yisande-atara, is not focusing solely on Talmattara, but encouraging a broader intellectual sweep in order to achieve a knowledge of Akhurajyabharkal, which will, in turn, induce or instigate a deep existential desire to know the master and the architect of this world. In the Save From Mitzvahs, in Mitzvah's Essay Gimmel, when the Ramam describes the mitzvah vavas-ashem in similar terms, he does accent Talmattara as the primary realm of intellectual pursuit of Akhurajyabharkal, an intellectual pursuit, which should catalyze a deep love. The Ramam writes in Save From Mitzvah's Mitzvah Essay Gimmel, "Hin sitzvah-no bihavas-a-yus-alah, we're commanded to love him." Visei-shanakshav, we should examine Vina's bonane to explore, be mitzvosav, uma amarav, ufulosav. His mitzvos, his commandments, understanding their themes, the Ramam was famous. Some claimed infamism were deeply, deeply opposed to his assigning reasons for various mitzvos, reasons which seemed to be time-limited, very fascinating controversy. mama amarav, amaravah, his sayings, Akhurajyabharkal statements, his will, his tarah, upulosav, and his activities. So this description in Save From Mitzvos Mitzvah Gimmel is similarly broad, is similarly sweeping, but it does at least pacify Talmattara. In Allah Khabays of the Akhasaka, the Ramam uses different terms maisav uvruav without including the term mama amarav, which would signify Talmattara. But either way, the Ramam pitches intellectual pursuit of Akhurajyabharkal's creation, his tarah, his will, his activities, as hopefully instigating a desire to know more about him and to love him. Or as the Ramam writes in the Marinavuqim, Inhaleh Gimmel, Parakunun Bays, Avohadayal's, Ashila Mattano Hattara, the ideals, the concepts which the tarah teaches us, the haim asa got mitzi utoh understanding his essence, his barah, vyakduso, and his indivisibility. Adayal Sahim, Yillam do knowha avah, it will teach us to love him. The Ramam continues in that same parak, haavah tagiyya bideosa tarah hakola los hasa gras mitzi isa lokimis barah allamitata. Avah will emerge from a thorough understanding of tarah which itself incorporates understanding his essence in a truthful and voracious manner. In three locations, the Ramam preconditions love upon knowledge of Ashim. In order to truly love Akhosh barah, we have to generate and gather more and deeper knowledge about him. And since of course Akhosh barah whose essence is unknowable, it's mysterious. The knowledge has to be what could call secondary knowledge, knowledge of his creation, of his masterpiece, of his will, of his wisdom, of his tarah, but the knowledge will not just generate a love but will brace it. You can't love something which you don't know. You can profess a love for it, you can profess an allegiance, but an authentic, defined and true love has to be perched upon an understanding of the object of your love. The more you love it, the more you want to understand it, the more you understand it, the deeper and the greater the love becomes. The Ramam has an interesting description of this love, this seemingly uncontrollable love, the love of a lifetime in Allah Khabais. Miyad, having been exposed to the enormity, to the depth, to the intensity of Akhosh barah whose world, Miyad, who ohave, Umi Shabaya, Umi Fahir, Umi Sava-Thai-Vakidola-Layda Hashem. This phrase highlights the interaction between the intellectual activity and the emotional response which such intellectual activity is meant to induce. Having explored and examined Akhosh barah whose world, person doesn't just feel the desire to uncover more, but a desire to glorify, to praise, to capture through art, through poetry, through song, through some sort of non-intellectual months, cerebral response to try to capture and articulate the beauty that he's been exposed to. Didn't just fall in love, Miyad, Umi Shabaya, Umi Fahir, Umi Sava-Thai-Vakidola-Layda Hashem. Emotions have been awakened. This experience, of course, is one which we undergo on a daily basis. This description of the Ramam more or less telegraphs, the procedure or the process of Sukhidizimra. Sukhidizimra, the first part of our daviting, precedes Britha's Kriyashman Kriyashama and is intended by describing, by viewing Akhosh barah whose world, his moral will, Jewish history, through the various prokhim of Tihilim, and the accumulated sakhim from Tihilim, from the hamir, from Divrayamim, which is described Akhosh barah whose actions throughout history, his response to our nation, his response to injustice, his maintenance of the natural world in the natural order. They're intended to generate a passion which hopefully fuels Kabbal-Smasu-Shamayim of Britha's Kriyashama and Bakhashas Rachamim of Shimon Estray. When the Ramam describes Miadhu Ohev, Umishabayah, Umifayah, Umishanvatayvakadala, hopefully he's profiling the response which we each visit, hopefully on a daily basis in response to Sukhidizimra. So the first recommendation of the Ramam, perhaps the primary recommendation described in Yisadiyatara, Parak Bays, in the safe from Mitzvah's Essay Gimmel, as well as in the Marnavuqim, Khayla Gimmel Parakunun Bays is an intellectual one, and this is of course the approach which is most often associated with the Ramam. Intellectual inquiry, intellectual curiosity of course driven by religious interest, uncovering more of Akhosh barah, deepening, intensifying our love, and our passion to Akhosh barah. In Huchas Chuvah, the Ramam has a very, very different description of Avasashev. If in Yisadiyatara the Ramam described in Ava, which is built upon appreciating Akhosh barah, whose world, his creations, Huchas Chuvah Parakud describes love, which is born out of deeply appreciating the redemptive nature of the religious experience. Of understanding and appreciating the system Akhosh barah who has endowed us, then, so to speak, loving the author of the system because of the salutarian beneficial impact of the system itself. In Aloha, I'll leave the Ramam describes the type of religious experience which should not be taken as the ideal. Al Yomar Adam the Ramam writes, "Hereniosa miso satara, fiosic mekhlakmasa, a person shouldn't pursue misfos in the wisdom of Tara in order to receive blessing or bounty, to merit life in the next world, or he should be afroshmin haveros abstain from avera kiddeshi, not so minaklalos, in order to evade various unashime and penalties, oki-deshi loi kares mekhayal amabah, not to be in any way." Um, exterminated or annihilated for eternity? Ayn rai la vada sashm Allah dehrahasa, this is not the ideal way to serve God, sha'o ved al-dehrahasa hu'o ved miyirah. This is a form of a vada sashm which the Ramam describes as yirah, emirta sashm in future shirah and will describe the miso viyra sashm. But this form of yirah, which is solely intended to receive reward or to avoid penalty, ayn amalasa naveem, this is not the experience of the prophets, filam ala sashm in, nor the goal or the dream of the wise. However, in halacha bays, the Ramam describes the type of religious identity, consciousness as well as the caliber of our religious experience, which would be characterized as 'ahvah sashm. Ha'o ved miyahvah, person who worships sashm out of love, 'O sake, Bittaro of the Mitzvahs and hear the Ramam is describing a much more parochial experience of tarah in Mitzvahs. Although he does include Vaholekh bin Asivah sakhashma, not just studying tarah and performing Mitzvahs, but behaving according to the parameters of wisdom bin Asivah sakhashma. Lomipne davarvah alam, not for any external or ulterior motive, filamipne yirasarah, and not for fear of any harm, filokide li rasatovah, ala, very, very concise and powerful phrase, 'O sa ha'amis bibnashihu amis. He pursues what's right because it's right out of inner integrity, understanding the beauty of the system, without need of any rules or any incentives. Visavatovah, lavobiklala. And of course, almubah will develop and sakhir will occur, but not as a motivating force, as a result, as a consequence. This, the Ramam, describes as the type of avonasashem, a terrorist study in Mitzvah adherence, which is defined, or which generates as well avasashem. Ummalazu, the Ramam writes, he might like to dull on the ode, is an elusive level. Vain kohokam sakhala, not everyone achieves it. Vihimalas avamavinu, an avam is the prototype of the ayurashem. Shekara kur jibarhu awavah, kur jibarhu refers to him as an ayurashem. Interestingly enough, nowhere in the Torah is avam referred to as an ayurashem. The Ramam is alluding to a poserkin yishaya, peric memalith, viato yusirelav diya kovishibachartika, zara avraham awavi. Avraham, my lover. This description in the Ramam is taken from antigonus ish sakho's famous warning, famous question. Al-tiyu kavadim hamishamshemis, arava manasaka bopras. Alayu kavadim hamishamshemis, arav shalaw manasaka bopras. Antigonus ish sakho in that mission on the first parak of parakayavals. Parak alif, mishnagimul, encouraged religion based on an innate authentic understanding of its inner beauty, of its redemptive effects on man and human experience. The present shouldn't serve our kur jibarhu merely to acquire reward after a life to avoid punishment and penalty in kare's. kavadim hamishamshemis, arava, shalaw manasaka bopras. Of course, the Ramam reminds us, this is not based solely on the mission on parakayavals, but on the elaboration of the mission of a strivnasan. Then, of course, a person should aim to al-emhaba for svar. But that shouldn't be the controlling force. The Ramam writes, "O sassa emus with nayshu emus, veselfatova lava biglala." In svar, al-emhaba emerged in the wake of that lifestyle. Not reward as much as a result, not a prize as much as a consequence. The person develops a spiritual identity, his obedience, his love of a kur jibarhu, develops a spiritual consciousness in this world. And as a result, he is allowed to maintain that experience for an eternity in al-emhaba. That's not a reward. That's a result. A reward is something which is offered in an artificial sense, which is absolutely no correspondence to the activity which that reward is meant to instigate. If, for example, I want to encourage my child to sleep, I promise him that tomorrow I'll give him a candy. The candy is in no way a result of his sleeping one time. Al-emhaba should not be seen as a candy or a prize, but rather a consequence, an outcome of religious lifestyle, which is self-justifiable, which is redemptive, which should be chosen on his own terms, even if there weren't an al-emhaba, which is precisely why the Torah never makes mention of al-emhaba because it pitches the system, it offers us, the system of Allah, not as a defeat of this world and a surrender of this world's experience for a ticket into the next world, but as the highest lifestyle that a person could possibly choose in this world even has to shell him if there weren't being afterlife. Even if we knew there'd be no al-emhaba, we would still choose the holocically observant lifestyle, which we feel is so ennobling and lends the human experience such dignity and such transcendence. In this concept of subtlety, acknowledging the afterlife and reward, but not transforming religion into some sort of mad rush just to receive reward, is captured by the rambam. Jose S.a. M.S. the rambam writes, "Nipneshu, M.S., the self-hottova-level big lulla." He acts out of an inner religious integrity and an inner religious understanding, and, of course, S.A.R. will come, but big lullala in the wake and is a consequence, not as a reward, which becomes the sole incentive for religious adherence. And this is a very, very different view of Allah, S.A.M., nephilosophical or intellectual, but Allah, S.A.M., is expressed by adherence to the Allahic system, an adherence which is premised by an understanding of its redemptive nature. The third profile of Allah, S.A.M., is provided by two companion texts, two texts which more or less state similar ideas, with one notable but subtle difference. This is free and purchased by S.A.M., on the passek, the Aftasa S.A.M. Lokhecha writes his follows. The Aftasa S.A.M. Lokhecha, a haveyo al-kohabriyas, kihavra ha mavita, kihyin yin m.r. V.S.N.F. S.A.M. S.A.M., Asher Asu Vihar. If a person truly loves a karajebarachu, then he will express that love and perhaps solidify and intensify it by attempting to share that love, to share that commitment, to spread that lifestyle to others, to proselytize. If Aftra-M is presented as the epitome, as the exemplar of Aftasa S.A.M., Zara Avram Avi, Avram didn't just believe or discover Aftasa S.A.M., but Aftra-M made active efforts to spread his gospel. To encourage others to share the love that he had been exposed to. The definition of love is an uncontrollable, uncontainable passion. Love by definition spills over into the human soul. It defies classification and categorization. And one of the ways that we respond to that spillover, to that uncontrollable surplus of emotion, is by attempting to share it with others, when we love something very deeply. We experience something very favorable, very powerful. Oftentimes our first instinct is to share it with someone. Did you hear about the experience and the one, the person I met, the woman I'm marrying, perhaps the more mundane terms, the restaurant I ate at, the person feels so invigorated by an experience and he lacks the rational response to emotionally part of the way we respond is trying to share that same experience with others and to see, perhaps in their ratification, a corroboration of our own feelings. If we truly love a Kurdish barcle, then it should not be self-contained. But there should be efforts, perhaps not aggressive and efforts, which would be counterproductive, but perhaps efforts that would allow others, enable others, assist others, to feel that same degree of love and passion for our Kurdish barcle. And of course attempting to spread our love to others, would not just be a reflection of our love for our Kurdish barcle, but would likewise generate deeper, more meaningful levels of love. By spreading it to others, we would confirm and solidify our own love for our Kurdish barcle. However, we have a similar premise, but as I said earlier, with one notable difference. In this case, we have to share with each other, such as allowing others, enabling others to sense the love of our Kurdish barcle. We have to share with each other, to serve and assist other, to assist other, to interact with people in a pleasant and calm fashion. When people are exposed to this masterpiece, hopefully this masterpiece of a tamaqahm, coupled with sensitivity, compassion, honesty and integrity, people will exclaim, "Aishre'a viv shalimdo tara." Fortunate is the father of this individual, who taught him tara. Fortunate is the Rabbi who taught him tara. Oilaam labriyot shalalamdo tara. How sad it is for those who haven't learned tara. Ploni shalamdo tara vuqahm, and I'm drakhav, this person who has studied tara. Just behold, how beautiful, how appealing his behavior is, come and meet, to kind of myself, how balanced, how appropriate his decisions are. Allah vakasav, Omer, if I am only, of the Ata, Yisrael, Ashebuchai aspahir, you are my true servant, if other people sends my glory to your lifestyle. Very similar notion, very similar tone, for the sifriyin parashis visanam, the gamar anyomadhaf pay vavam and alaf, with one difference. The sifriyis spoke in a much more assertive form, ahave wa habriyot shalim, to actively not impose the love of Asheb, but encourage, spread, generate the love of Akarish Barhu. Perhaps by deed, but presumably by word as well, Averham didn't just act in a certain way, which evoked the admiration, the respect, the interest of his peers, but he actively spoke for Yikra Beshaymashami preached. Marnyama doesn't speak of any preaching, or any active tongue, but rather, developing a lifestyle which speaks a thousand volumes of Avasasheb, learning, assisting other people to learn, interacting with others in a pleasant and favorable fashion, an appealing fashion. Even the verb, which Yikra Yoma employs, doesn't employ the term aave wa habriyot, rather, chaishaym shamayim, misai valyadha, through your lifestyle, through your presence, people achieve, people are infected with a love of Akarish Barhu. Perhaps in a modern context, in which active attempts to proselytize and to preach, oftentimes are counterproductive, this Kamaran Yoma, which speaks of an overall deportment and behavior, which sonally transmits a message of Avasasheb, this Kamaran perhaps resonates with greater relevance than is afrin pashis vais khanan, which unfortunately sometimes, sometimes, is not just irrelevant, sadly enough, as I said before, harmful, and detrimental. I have highlighted three different portraits of Avasasheb. Two portraits, described by the Rambam, won an intellectual portrait, to explore, to examine Akarish Barhu's creations, his world, his terror, his will. The Rambam and Hilchastruva, appreciating, maximizing the Halakhic system, acknowledging its redemptive impact on the human experience and loving Akarish Barhu because of that. And the Kamaran Yoma, coupled with this afrin pashis vais khanan, to spread your own personal love, to try to instill it or inspire it in others. The Rambam in Pashis Yisro, Rabiner Moshe Ben-Nachman, offers a fourth vision, one which may be related to Avasasheb, as we will describe in next week's hearmer Sashhem, may, in fact, be a product of Yerasheb. On the past, Akarish Barhu's dependable payment of reward to those who love him, and who adhere to his misfills, the Rambam writes his follows. Kihamaldim Beshaym Hanikbad, Uve el-Kutale Vadau, those who deny Akarish Barhu, accept Akarish Barhu exclusively. The Yispervish bechol and lohai nichar, and they deny, reject, repudiate any other deities. Voloyah duosam im sakhanas nacham, and even in the peril of death, refuse to worship any other pagan idols. Yikrul Ohavav, they are determined to be the Uve al-Sham. Kizouhi Ha-Avah, Shainis Ha-Yavunu Babinafshainu, binafshosainu. The willingness to part with their own lives for the Lohavakarish Barhu, recognizing the Lohavakarish Barhu as deeper as more eternal than our own passing lives. This is the highest affirmation of Avasasheb. Kimoshah amar, based on the Pasak, the Aftaasashem al-Akecha, Bechol livah phah, Uveghol nafshah, Uveghol mio-decha, and Shazal Darshan. You should love God so deeply, even a fiendly who notil is nafshah, even if you love Akarish Barhu and your denial of foreign deities, demands, mandates, the sacrifice and surrender of your life. According to the Rambhan, the willingness to die al-Kiddishah-Sham to surrender our life, rather than repudiate or withdraw from our commitment to Akarish Barhu, this is an expression, in fact, the highest expression of Avasasheb. If Avramavino is presented as the model of Avasasheb, according to the Rambhan, because of his intellectual exploration, because of his adherence to the mitzvals, because people were enchanted with Akarish Barhu by Avram's example, according to the Rambhan, Rabinamoshah ben-Nafman, Avram serves as a template of Avasashem because of the episode and/or custom, because of his willingness to face death, rather than withdraw his beliefs or withdraw from his belief system. According to the Rambhan, the manner in which we express our Avasashem is by sacrificing or being prepared to sacrifice our own lives on behalf of the love, the commitment, our relationship, and belief in Akarish Barhu. Mirtishah-Sham next year will perhaps witness that according to some, the willingness to sacrifice our lives, al-Kiddishah-Sham, is not a result of Avas-Sham, but perhaps of your Assashem. But this will form the topic in Mirtishah-Sham of next week's year. I'll just once again summarize with four different approaches, hopefully approaches, which are complementary, not exclusive, four different approaches to generating deeper levels of Avashem. Number one, intellectual curiosity, recognizing the powerful opportunities Akarish Barhu afforded us by endowing us with mind, cognitive ability to explore, to understand, to delve into the depth of his world, allowing that intellectual opportunity to generate corresponding emotional response. The second opportunity, try to attune ourselves to the inherent, self-justifying, self-rationalizing, redemptive elements of the Lord Assashem rather than behaving in religion, or casting religion as suppressive, and a suffocation of this world, rather an ennobling, dignifying force in our world, which we would choose even in the absence of any future reward. The third option, the third portrait, the Gomara and Yoma, attempting to inspire recognition of Akarish Barhu, obedience to Akarish Barhu, and love Akarish Barhu, in others. And finally, the Rumbans' approach in his comments to Shimos Parakhov-Bashekvav, being prepared to surrender our lives, if forced to, when we're defending our unbreakable, resolute belief in Akarish Barhu. You have been listening to the share of Harabosh Tarragan and the essentials of Avadatta Shem. For today's Midrash Yomih, Prashat Shlakh, the Prasuk says Vayahas, Kalev, Kalev silence the people. Midrash says, what hardly silence the people, Shabit Rila Amal Lahim, Ani Immahemba Etsa. He said to them, to them means to the other spies, "I agree with you, Ani Immahemba Etsa, Uberli Bo, Hayah, Lomar Emet." In his heart, though, he didn't agree with them, he was planning to tell the truth. Shnamaabah Sibotodavah, Kashiar Im liveri, that we follow the heart of Kalev, and not his mouth. He actually had said words in agreement with Murgham, "Wirrochazanovusfam," the opening of this Midrash is Vayahas Kalev. So many professions say, it's simply a question, how could one man have gotten up and silenced the entire people? People were yelling and screaming, how could he, what could he possibly do to get them to be quiet? Just by yelling at them, they wouldn't listen to him. So therefore, they look for more devious and more devious explanation. But I think there's a deeper explanation here. Specifically, they are dashing the word Vayahas. Vayahas means he silenced them. It's an amount of fear. He said, "Has!" He got them to be quiet by hising, by hising at them. And I think what they're saying is that he didn't speak. It wasn't his words that got them to be quiet. It was his silence that got them to be quiet. In other words, what was in his heart was not that that was in his mouth. He actually spoke to them previously, spoke to the other miraculous him previously, and had given them the impression that he was one of them. And that's how, who he subbed them. That's the way he silenced them. He silenced them by winning them over. Because if you look in the pursuit, it's not clear in the pursuit that Vayahas Kalev means he got all the people to be quiet, instead of people making noise. The only people who had spoken before Kalev were the spies. Well, it says, "Vayahas Kalevita am." He silenced the people. We assume, shat, that the people were making noise, but it doesn't actually say that. It said that the Muraglim were making noise. And I think, as I understood, Vayahas Kalev, he silenced the Muraglim by hiding the truth, by not speaking. By not speaking now, which was in his heart. As I said, I continue to continue. That he had another spirit with him. Outwardly, he was with the Muraglim. But his spirit, his inner spirit, was different. What did he do? The Muraglim came, they said, "Naman Alainu Kalev," they recommended him. When they needed someone to speak, they proposed that Kalev should be the person to speak to the people, to lead the revolution. "Vayahas, the madalas of Sal, he stood on the bench, vishitake, koi, Israel. Shat, ayur, mitzav, shin al-mushay, he silenced all. This view, who was screaming at Mushay, shin al-Namah, vayyas, Kalev. The Hama used to him, Shaya, Omerla, shan al-alayhi, he said, "That's why they got quiet." He didn't quiet them by going against them. He got them quiet by seeming to give them what they wanted. Spurim, Shaya, Omerla, shan al-Namah, the firakshatkou, and that's why they were quiet. Patah, viyama, al-Namah, al-Nalayhi, rasnaw, ota, diyahon, luh-luh-luh, he said, "Let us go up and conquer the land because we can do it." Myad, kal kukun, nigdaw, vayamu, lon luh-luh-luh-luh, al-Namah. Only then did they immediately answer, surprised at his defection. Did the other spies answer, "We cannot conquer these people because they are too mighty." What is this Midrash teaches? It's an extraordinary Midrash because of its blanket approval of deception. It says that the way to get people to listen to you, truth is not successfully in this case. In the end, they didn't follow him. But the way to get people to listen to you is to give them the impression that you agree with them or that they will agree with what you're about to say. In other words, if people are of an opinion and are fighting and screaming devoted to their opinion, to yell against them as the automatic result of them yelling louder. To get them to be quiet is because they have to want to hear you, and they don't want to hear the contradiction to what they're saying. What they do want to hear is someone who can say what they feel in their hearts even better, and Kalev, the nasi, the prince of the tribe of Yudah, the most important tribe, they perceived him as being the best spokesman for their views. People want to hear themselves, not the opposite of themselves, and the only way to listen to Kalev is if they think of him as being their spokesman. Therefore, they're quiet. They're not quiet to hear something new. They're quiet to hear themselves. Those are not really quiet, and that gives you an opportunity to actually say what you have to say. I think we can't avoid the fact that in this particular case, it was a successful strategy in the short term. It gave Kalev a chance to talk, but it was a failure in the long term. No one in the end actually listened to him anyhow, although they were quiet, his words did not enter their heart. In any event, Medrash explains that by Yaha's Kalev, he got them quiet. He got them quiet by offering to speak in their stead, not by demanding the attention of their ears, and that was Kalev's strategy here. Yuhoshua did not join him in his strategy. Ron Umasha didn't even think of it. They were already antagonists, but Kalev had the opportunity to not be an antagonist, to be a protagonist, and to use that, to try to use that in a adversarial and a protagonistic manner, to try and change the people, to inspire the people, to be kazil bichuva, and to come up to Ereti Swell. And that's all for today. We'll be back tomorrow, shiyu, in Musaq al-Brahot al-Gadab al-Aqah, shiyu de al-Bijibin. And until then, Kalev, this has been KMTT, the Tower Podcast broadcast for Mishivat Haaretzian, in Ereti Swell, wishing you all the best with Prakat, at the Rha Mitzian. The Hishtamere Mahal. We'll be hearing from each other tomorrow. Kolkov!