KMTT - the Torah Podcast
KMTT - Avodat Hashem #05
KMTT - Avodat Hashem #05, by Rav Moshe Taragin
This is KMTT, this is "KMTT" and this is "Ezabek" and today "Gimmel Sevan" is the first three days, "Soshit y Mehehagvala" the three days preceding "Shabawat" the three days of boundaries, of restrictions. It's an interesting thing, "Soshit y Mehehagvala" we understand that before "Mattantava" and after "Mattantava" how seen I was just a pile of rocks. There's no "Kdushan" no "Sakriti" in the mountain called "Mant Sainay" we don't even know where it is and the basic reason why we don't know where it is because no one really cared it. It returned to the world, returned to history and as a place lost all significance. We understand that during "Mattantava" of course there was totally forbidden for anyone to go up on "Hosinay" because God's presence was on "Hosinay" same as you know about "Antacotra" and you know about "Go where God's presence is found" after "Mattantara" is over then no problem it's just another mountain. But why three days before? If it's true that the place has no significance outside of when God's presence is on it which is an event that's outside of human history then even one minute before there should be no prohibition. And yet the Jews were told "Shiloshiti Mehehagvala" "Vighigabata" "Etahara" "Savivlemo" you should make a boundary or limits around the mountain for three days, for three days before no one was allowed to take one step on the mountain which God's presence would come down onto at the end of those three days. "Shiloshiti Mehehagvala" today has halakhic significance. "Etahara" it's a kind of a minor holiday. What are we supposed to do during "Shiloshiti Mehehagvala"? What is its real significance today? I think the answer to the two questions is the same. There's a general halakha before yom. Don't we make preparations? Fourteen days, thirty days, you learn halakha you can suffer. That doesn't apply to Shavuot so much because there are no halakha to Shavuot. Just halakha to be on tip in general but there are no special mitzvota yom of Shavuot. The significance of Shavuot specific and difference in the significance of Shavuot is that that which you have all the time becomes fresh, new, special, comes right up in Tawah Sinai. We own the Tawah, the Tawah's arse was given to Amisam. Mora-shah, gihi-lat-yakov. It's our inheritance. At the same time Tawah is Tawah-mehashimayim. Tawah-tashim. It doesn't belong to this world. It belongs to another world. When you hold on your hands, you're communicating with the heavens. Shavuot comes to recreate that experience. On Shavuot, the Tawah is Anha Sinai. It's God coming down and we take a step back to have the same place or the same Tawah or the same experience be both a normal part of our life and yet to treat it as though it transcends everything in the normal parts of our lives. That can't be done only for one second, only at the time when it's when it's totally appropriate. It takes three days to take the mountain out of Midban Sinai, out of its normal context, and make it worthy of being the seat of God's Shrinah, of God's Holy Presence, coming down from heaven into the world. And then I think it's what you do three days before Shavuot, the only holiday that has this Al-Aqah, of getting ready, not practically, not begging the masses, not building the saka, but getting ready beforehand because when comes Shavuot, we're going to have the Tawah burst out of its heavenly celestial existence and come into our world and transform our world. We're going to break out of the normal history and normal routine of life. Without anything totally new happening, it's the same Tawah. You don't get any new mitzvah, we don't get any new mitzvah done, Shavuot. You need three days to prepare your lives so that the same thing, which is the normal and routine and a regular part of your life, should now all of a sudden reconnect with the fact that it's rooted, lamella, rooted in the heavens, rooted in God's world, rooted in God's presence. So then when it comes to Shavuot and the skies open up and we receive the Tawah again, they really will be Khadashim kiyomnitinattanmi sinai. There will be fresh and new extraordinary, transforming, transcendent as the day when Amistrall guided it how sinai. Long introduction and usual, today's shuyu is from Habab Moshataragan, the fifth shuyu in the essentials in Abu Dattashim. After the shuyu, we'll be back with the Khadashiyomit. Shima Nasadik, in that second Mishnah of Perkyavals, mentioned three pillars upon which the world is founded, which sustain the universe Tara, Avoda, and Gamelas Khasadin. The first two shuyu rim assessed the centrality of Talmatura of Tara study within religious experience. Tara is the closest approximation of Akaraj Barahu's essence in human terms. The second two shuyu rim addressed pathways to davening, to pray, noting the dual precedents of karbanos and avos, and highlighting the various voices, the emotional voices of Tfilah, which were inaugurated by the various avos in their particular moments of Tfilah. The next few shuyu rim, Amistrall shim, will address the third pillar of the universe, Gamelas Khasadin, acts of Khasad of kindness, charity, generosity, selflessness. What are the foundations of Khasad? Why do we perform Khasad? And of course not just why we perform it, but what types of attitudes and emotions should animate our performance of Khasad. In Parshas Qidoshim, the Tara provides the most concentrated list of Vinadam Lahavaro, and of any other list in the Tara. Parshas Qidoshim begins with the Pasek, the very famous Pasek Qidoshim to you, Kika Doshaniyya Shmalokefim, exhorting us to be holy, to sanctify ourselves and our lives. The actual list, however, of Mitzvos, which will enable that sanctification, are very common and ordinary Mitzvos. Ish ima vayavivthirau, shabsa asai tishmaro, so we shouldn't believe, so we shouldn't delude ourselves into thinking that Khidusha requires some dislocation of self or some transformation, some other sphere beyond our world, to just be a good ethical, honest, halacha-fearing person. The Tara writes as follows, beginning with Para-yutas Pasegid-alaf, Los Signovu, perhaps we may start toopsokim beforehand from the beginning of Pasek Tess, the Tara describes various halachos of Mataros Anim, Paya-lakat, Olalos, various forms of charity of staka, which is one of the major pathways of Khasad, but after describing Paya and lakat and Olalos, Pasegid-alaf the Tara begins to describe other areas of another makhabera. Los Signovu, not to steal, not to khachashuv, not to lie, or to present falsely in court, not to take an oath in vain, or to utter a false oath, not to khachah, not to exol, armed robbery, with holding wages and salary, Los Seqalal Hareshrif ne eve, loti tain-machal, abusing, those who are vulnerable, lotasu avo mamishpott, loti sa pene dal, lota dar pene gadal, besarek tishbottamissarcha, maintaining integrity within a judicial setting, loti snaas achirabiravo vavarchaar tachiyaf, loti sau lafreit, abstaining from seething hatred towards another, los seqam, volositar, vengeance, and bearing grudges, vie hafta l'rahfakamaha. At the top of this hierarchy, as it were, of vie nota machabera, of kessed, of the way in which we interact in a moral and ethical level towards those in our society, in our community, at the top of this, the pinnacle of this hierarchy sits vie hafta l'rahfakamaha. Based on this insertion, based on this sequence, rebi hakiva, as he is cited in the Torah scorn in minisifra, issues is very, very famous, well-known statement, rebi hakiva omer, zer klau gadal battara. vie hafta l'rahfakamaha is a klau gadal battara. When rebi hakiva employed the term klau, referring to the hafta l'rahfakamaha, he intended two different connotations of the term klau. Their first connotation is that it is important, chief, cardinal, basic, it's a crucial and indispensable principle of a vorticeship. klau meaning important. However, there's a second connotation for the term klau. the fenoch, when he describes the mitzvah of kasad vie hafta l'rahfakamaha, the fenoch claims that by excelling in this mitzvah vie hafta l'rahfakamaha, a person can excel, can extrapolate the entire world of binadam l'havaro, of kasad, of staka. It's not just important to a chief, but it's a template, it's a model, it's a klau, a general directive from which the specific details can be owned and can be deducted. So not just klau in the sense of an important principle, but klau in terms of a generalized statement which can be employed to derive and to expand the entire system. And this second connotation of klau, of course, is supported by the placement of the hafta l'rahfakamaha at the apex of this list in Pasha's Kid Ocean. The list is very extensive, it's very, very concentrated, perhaps it proceeds from more severe aspects, more blatant aspects of kasad to more subtle ones, staka, geneva, lying and cheating to more subtle aspects, verbal abuse, internal hatred, garage bearing, revenge, but at the top of this list, at the top of this pyramid, rests the mitzvahvi after the rahfakamaha, which encapsulates and incorporates the totality of the list. It is clear that this second connotation of klau, god-o-batara, not just as an important mitzvah, but as a template or model from which the entire system can be replicated, it is clear that this second connotation informed a very famous response of Hillel. Hillel, of course, many years before would be Akiva issued his famous, famous enunciation of klau, god-o-batara, Hillel also noted the centrality of the hafta l'rahfakamaha, and not only did he note its centrality, but he paraphrased it in a very, very well-known translation. The Gamaar and Shabbas and Daflaminala free-cance the story of a Gentile who intended to convert. Shurv Mysib and Akhri Akha Chabalif Naishamai, he visited Shamai, and he professed his intentions. Amrlei, Gairani, Amrne, Amrne, Amrne al-Manasha Tillandenikaal Ha-Tara Kula Kishani al-Maidal Regalakas. He saw an instant conversion, didn't have the time nor perhaps the interest to invest in a long-term assessment or exploration of Tara and of religion. He wanted a quick confusion of Tara and a rapid and immediate conversion. Shamai of course was a purist. Shamai, of course, thought of the world, not as it was, but as it ought to be. In an ideal world, years and years, lifetime, study must proceed. Conversion. So what did Shamai respond? How did he respond? Daflaminala Sabinian Shabiyadam. He literally showed him the door. Gamaar suggests some sort of sit-all violent response. He actually perhaps accosted him with some wooden beam or pushed him out the door, but there was some very, very harsh response. Bala Fnehila. So this potential convert went down the block and visited Hila, and Hila'al accepted his proposal. And he tried to condense the entire world of Ora Sasham into one bit of advice, one suggestion. Amrala, he told him, De Al-Aqasani Leha-Brahalotavid, which effectively means "do unto others as you do unto yourself." Hila'al articulated in the negative sense that which is unattractive or unappealing to yourself, don't perform, don't impose upon another. Oftentimes people mistake Hila'al statement for the actual apostak. Many people would think that the apostak itself, those who were not exposed to Tara would think that the Tara itself writes, "do unto others that you are doing to yourself." And there is not such word or apostak like that in the Tara. The Tara articulates Vihathar-Aqamach. And Hila'al translated the apostak and kiddoshim into this advice, into this suggestion. And Hila'al continued, "Zuhi-kah-la-tara-kula," this is the kernel of Tara, "idak the remainder of Tara, perusha," this is merely the explanation, the amplification, "zilgimar," study that, extract that on your own. Generations before Vihakiva employed the term "kla'al," which perhaps includes dual connotations. Hila'al already sensed the possibility of employing Vihathar-Aqamach as a template for religious development to extrapolate the overall system of Vihathar-Aqamach. And in response to this potential convert, he encouraged him to be scrupulous about Vihathar-Aqamach. And he also offered practical advice about how to employ the mitzvah, execute the mitzvah. And the rest Hila'al showed him who would arrive at through the mitzvah Vihathar-Aqamach. It's a very interesting Rashi to take a slight tangent who implies a very interesting question. It's one thing to assume that Vihathar-Aqamach can be used as a template towards arriving at the entire comprehensive system of Vihnad-Aqah there. Presumably, an individual who excels sensitive to other needs, providing sacrifice and selfless assistance to others, will also be sensitive to the assertive gneva, to the assertive shek air, to the assertive sinner, will distribute stock appropriately. Vihnad-Aqamach is only half of the time. Presumably this gear solicited conversion from Hila, and a conversion which would be comprehensive, which would extend across the entire sweep of mitzvahs, both Vihnad-Aqamach-Aqah there as well as Vihnad-Aqamacham. Perhaps Hila'al defroited this gear. How could this potential convert? How can we, possibly into it, the mitzvah of Finland, Soka, matzah, the world of karbanos, from Vihnad-Aqamach. Was Hila'al deceiving this gear? Was he diluting the tara just to attract an additional convert? So Rashi implies this question. And in response to this question, Rashi cites Epossik in Mishli. Epossik in Mishli writes, "Re'ach-Aqah, vireh-Aqah-Alta-Azov. Do not forsake, do not abandon your friend, know your father's friend. Epossik, which addresses the trait of loyalty, not abandoning people with whom you share past experiences." Rashi interprets Zakaraj Barghal. The friend to which the Possik in Mishli refers is really Akarish Barghal, Alta-Vor Al-Dvara. Don't abandon him by disobeying his request. Shire Al-Aqah Sanui, you dislike when others who will you seem or you take to be your friend, Shire Al-Dvara Al-Dvara. When they violate your requests, when they violate your wishes. Rashi claims that based on the Possik in Mishli, one of the manners in which we can relate to Akarish Barghal. We are allowed to apply all sorts of imageries and metaphors to Akarish Barghal, though they don't truly apply, but they facilitate religious experience, they create a more immediate and intimate encounter. Zakarish Barghal is our father, Akarish Barghal is our male, Akarish Barghal. These are all forms of human relationships that we can superimpose upon Akarish Barghal so that we can better create an interface between man and god. One of the phrases or one of the relationships at a human level which we are able to project on Akarish Barghal, said, "He's our friend." It's not just Avino, he's not just our father, he's not just Mulcane, he's not just the creator of the world, which is a literal translation, not just a metaphor, he created this world. Barghal is also our friend. Ray Akar Barghal, they're on band rights and Parsha's Vayhi. When Paro meets Yakov, so Yakov describes Akarish Barghal's Akal Haro Elsie, the literal translation is God who was my shepherd. "Meo dia dia yomaza. Hashem ro ela, sari is my shepherd, I fear not. Pasek into him." The ramban rights that the word roa doesn't just mean he's my shepherd, my leader, my guide, but he's also my friend, my companion. In Ashir, Ashirim articulates we have the right and, in fact, the responsibility to see Akarish Barghal as a companion, as a friend. By excelling in behalf of the Rahcha Kamocha in friendship and its selflessness, and particularly in the trade of loyalty, loyalty demands that we show allegiance, even when our heart or our passions, our convictions, our principles don't necessarily support that decision. At a humor in a social level, sometimes there are people with whom we share our past, friends of ours from the past, and our trajectories begin to diverge and the friendship starts to dissipate. And that's allowable and sometimes even desirable that as you choose new directions in life, you reshape your friendships. But we still have to exhibit loyalty to people with whom we share our past, and particularly those who have performed kindness and generosity to us in our past. While loyalty doesn't mean that we have to adopt their value systems, but at a personal level, to be part of their lives, to respond to their needs, this is a trait that is very much a part of the religious heart. The Passo in Parshas Lahlachah, in paragured Gimmel, and Bracious, the Torah describes Avraham's ascent from Egypt after descending there momentarily. Because of the hunger and famine in Israel, he returns from Egypt to Israel, and the Torah writes, "Fayelach le Masav." He retraces his steps, Rashi interprets, "Fayelach le Masav." "Kishahazom i mitzvahim laritz kinaan," Rashi writes, in Bracious Yer Gimmel Gimmel, when he returned, "Hayelach vellan dachazanil shalenba'en ba'en ba'en ba'elachazalimitzvahim." He would stay in the very same motels, or inns, or guesthouses, that he had stayed on his way down to Egypt. "Limdach" "Limdachat der'a'charach alayishana" "Adam-y'ar sanya-shalapras," and should always reside in the same inn, in the same home. Part of this message of returning to the same location, part of this message, speaks to the trait of loyalty, speaks to the trait of sharing and committing yourself to those who have shown you favor and kindness in the past. And according to Rashi, this was Hillel's intention. This was how Hillel determined. "Adam-y'ar sanya-shalapras," Rashi writes, "And the mitzvah v'he haftarach kamocha, friendship, kindness, loyalty, commitment. This mitzvah would serve as a porthole not just toward the world of Benadam-la-kavero, but ultimately towards the world of Benadam-la-makom, by virina-kurach-barhu as a friend. There are moments in our life where we are enthused, and driven, and impassioned, to serve our kurach-barhu. And perhaps there are moments in which we aren't as driven. We aren't as excited about religious responsibility and ritual. At those moments, perhaps, we continue to serve out of a sense of loyalty. A loyalty to a friend or a kurach-barhu, our creator, our father, who has supported us since the moment we have been born, Hakael Haroel, the male C. at Iomaza, and the literal interpretation of Yakov's statements, according to the Ramban, from the moment I was born, may Ode at Iomazaa. Breathed life into us, supported us even during our moments of rebellion, even when we have looked away or betrayed his will. And just as we would wish that a friend to whom we have shown kindness would fulfill our request, perhaps we should show and demonstrate the same reciprocal loyalty to a kurach-barhu. So, when Ode at Iomazaa articulated, the pazak-fihath-al-arach-kamocha as a klau-gad-ol-batar, undoubtedly, he intended two different meanings, that it is important, but it's not just important. It's also a template. Interestingly enough, there was a dissenting opinion cited by Kazal in that famous, famous section in the Sifraou and Pasha's kiddoshin. Vyakiva's definition is famous, celebrated. There are songs based on this taraskan. In Vyath-a-th-al-arach-kamocha, Zeh-klau-gad-ol-batar-a, which school child is not familiar with his basic, fundamental phrase. But there is a descending opinion cited in the name of Benazai. Benazai Omeir, a different pazak is a klau-gad-ol, a different pazak serves as the foundation of kraset of Benazam-lau-arach-kamocha. According to Benazai, the alternate pazak, which supersedes Vyath-a-th-al-arach-kamocha, is the pazak in the beginning of the 5th parak of Bracious. Zeh-safer-toldos-ad-am. Bi-am-barar-a-lau-kam-ad-am. Bi-demos-a-lau-kam-as-al-so. Zeh-klau-gad-ol-mizat-benazai concludes. This is an even more surpassing and crucial pazak. What makes this pazak so much more compelling towards the world of ethics and morality sacrificed in generosity than the pazak would be after the rech-kamocha? Evidently, Benazai offers a different motive, a different basis for the world of kraset. Vyath-a-th-al-arach-kamocha is pitched upon an emotional response to the needs of a person in distress. An ill, a poor, a hungry, a psychologically needy person has real issues, real deficiencies which weigh upon their conscience. And by assisting them, we serve those needs and we relieve those pressures. We show them love, we increase friendship, vyath-a-th-al-arach-kamocha. Co-inte-pennazai, the world of kraset should be driven by an alternate motive. Bi-demos-a-lau-kim-as-al-so. Each human being is endowed with a divine image. Whenever that divine image refers to intelligence, speech, free will, cognition, human dignity, the sum of all those traits, the combination of all those traits, but there's something uniquely divine, noble about a human being. And that divinity, that nobility, was conveyed by the mouth, ma-re-em-washem. Bi-demos-a-lau-kim-as-al-so. And as human beings make their way through this world and through their lives, that nobility becomes sullied. That dignity becomes compromised. The pressures, the needs, the failures, the limitations of the human condition strip a person of his dignity, or at the very least, they contaminate that dignity. The response of kraset is an attempt to restore that native primal dignity which a person was born with. Bi-demos-a-lau-kim-as-al-so. Zek-kra-gad-ol-mize. Ben-azai-e-k-tord-ed-as-to-perform-kraset, not only, or perhaps not even primarily, exclusively to serve another's need, as much as to recognize that salamell-o-kim and the existential psychological suffering in the absence of that salamell-o-kim, where that salamell-o-kim has become compromised or diluted and to restore and replenish a person's salamell-o-kim. There are three potential distinctions, conceptually, between kraset-based on behalf of the Rechka-mocha and kraset-based on Bi-demos-a-lau-kim, Bi-salamell-o-kim. Firstly, the statement in Avos-Peregimo Mishna-Dalad ironically, a statement authored by Ribiciva, despite Ribiciva's stress of the after the Rechka-mocha, he also issued the following one could say complementary statements. Huoya Omer, the Mishna and Avos-Peregimo Mishna-Nir-Dalad states in the name of Ribiciva, the Chaviv-Adam, Shenivra-Bitsalim. Man, not just Jew, it's precious, it's noble, because he was afforded his dignity. Chiba Ysera-Nordaslosh, Shenivra-Bitsalim. Special love and affection was shown him, because of this divine image, Shenemar-Bitsalim-a-lau-kim, Assas-A-Dam. Of course, in the overall hierarchy, Ribiciva continues Chaviv-Nizal, Shenivra-Bitsalim-a-lau-mocha. And Jew is not just endowed with a divine image, but he's actually called the child "banim-a-tem-lash-em-a-lau-kim", a higher identity. Vihat-a-la-Rechka-mocha mandates Chasset in response to Ereya. A friend, the Chaimar-Bitsalim tries to define who is considered a friend, who isn't considered a friend, where friendship may not just be a identity, which emotions and emotional interaction can yield, but there's got to be perhaps an ideological friendship, people who perform Mitzvahs. But certainly, the statement of the Aft-a-la-Rechka-mocha is contained in Parsha's kiddoshim, which is a Parsha describing primarily the Jewish experience. It was a great debate in the Rambam as to whether Vihat-a-la-Rechka-mocha actually applies to an ethical gentile. But clearly, the term "Rechka" is a limiting term at some level. By contrast, Selam-a-lau-kim, Demus-a-lau-kim, Chaviv-adam, Sheniv-a-Bitsalim, demands that we are ethical and moral, sensitive, and generous to every man. Every single human being has been gifted with its Selam-a-lau-kim, Jew and Anjua-like. So by introducing this alternate Pasek of Chaviv-adam, Sheniv-a-Bitsalim, or the Pasek of the Mus-a-lau-kim, Benaz-a-effectively stretches Hasek beyond the parochial national boundaries of Judaism. We are commanded to be ethical and honest, not only because of social diplomacy, not only because it may lead to a Chil-a-lau-shem, because the mandates of Grino-Sasadim, in response to respect and honor, the divine image, the nobility, the dignity with which each person was created, warrants as such. Hasek stretches beyond the Jewish experience. Perhaps it is a prioritization. The Gomar-in-Harrios obviously lists various prioritizations. The Gomar-a-r-r-r-r-r-r-r-r-r-r-r-r-r-r-r-r-r-r-r-r-r-r-r-r-r-r-r-r. Local needs have to be served first, and locality, perhaps isn't only described or defined in geographical terms, but in national, historical terms. But at its root, Hasek, in other Machavaro, is a summons towards ethics at an international universal level. The second connotation of Hasek in response to Tselem and Lokiim is not only does it apply to a Jew and Gentile alike, but it also applies reflexively to one's self. The Badrich Raba in Pasha-Lamid Dalit of Sefer Vayikwa cites the following story. Hillel once left Yeshiva, once left teaching his students, and he began to walk. His tummied him inquired us to his destination. He said, "I'm performing a mitzvah. I'm going to perform a mitzvah." They inquired further which mitzvah you performing. He told them he's going to the bathhouse to attend personal hygiene. The question is a mitzvah. He responded that it was. He questioned then that if a king would have a statue placed in a theater on a central town square, of course he appoints someone to polish it to buffet, to attend to it, to clean it. And not only that, but the person who is charged with this mission, himself is glorified. himself reaches stature. He is the king. He is in charge of polishing the king's most precious in favorite statue. So, Hillel reasoned, and this is the language of the Madrich. Anu, Shenivreinu bezelim of Edmus. We were created in Ashhem's image. We are Ashhem's figurative statues. We possess, we reflect, his intelligence, his spirit, to receive Kibitz. We also attend to our own hygiene. We also attend to our own physical needs. A very, very powerful response. Hillel effectively employs Benaziah's posture of Salamul O'Qim and Musa'l O'Qim. To remind us, the question is also reflexive. Person has to train himself towards performing Chaset to himself. Health, hygiene, appearance, psychological stability. Very often, reflexive Chaset, the Chaset described by Hillel, can conflict in terms of available resources with Chaset to others. Person only has limited time and resources. How does he allocate between attending to his own personal needs and supporting, providing others and other people's needs? That's not always an easy question to answer. But fundamentally, Chaset is reflexive. Perhaps it's difficult to conceive of a reflexive Chaset based on a Paszak of the after the Rechakamoch. That Paszak, in the very definition, in the very syntax, is an outward projective Chaset towards another. It's a delivery towards another Rechak. But the Paszak of the Musa'l O'Qim divinizes Chaset. As it were in performing Chaset out of respect to the Malach, out of respect to Khrushbarq. So I recognize the beauty, the spirit, the unique quality which he delivered to man, and I suffer as that spirit is challenged, as that spirit is dismantled. I suffer, and my love to Khrushbarq, and for Khrushbarq, demands that I try to restore and replenish the lost or the contaminated Talamul O'Qim. So not only does the concept of the Musa'l O'Qim stretch Chaset from Judah Gentile, it also perhaps creates a reflexive element. The third difference between Chaset, driven by the after the Rechakamocha, and Chaset, driven by the Musa'l O'Qim, and perhaps the difference that best captures the inherent difference, the inherent contrast between the two forms of Chaset. Then ultimately Chaset of the after the Rechakamocha can be reduced to service provisions, person as needs, those needs have to be filled. Fact according to the Ramban, interestingly enough, the after the Rechakamocha does not demand love at an existential emotional level, demands the provision of services. The third is not right via hafta es Rechak, as it writes about Ashm via hafta es Rechak. The third writes via hafta le Rechakamocha, and the Ramban is very clear that holocically there is absolutely no Mitzvah to engage in an emotional, passionate, personal conveyance of love to another person. Obviously, beyond the holocic requirements, the more that an individual can summon and develop love towards another human being, and certainly to another Jew. The greater the solidarity of our community, certainly the more redemptive our national experience, but at a halachic level there is no responsibility to love another person. In Chaset of the after the Rechakamocha, La Chagimol, the Ramban writes, Mitzvah, Kaladam, Lehove, is Kalachad bechad miseau, Kigufa. Nafikach, how does he describe the Mitzvah, Saarach, Lesapir, Bechvah, Je praisim, speak kindly and favorably, La Chasal Memonal protects his financial interests, Virotse de Bechvoratsmau, Chasal Memonatsmau, Virotse de Bechvoratsmau protects his financial interests and his reputation the same way protects his own and preserves his own interests, and in the same way, Mitzil Seramam is even more clear that there is no Mitzvah at an existential level to love another person, based on the after the Rechakamocha. By contrast, the Mitzvah of Chaset, as it emerges from Salaam Al-Aqim, serves to remind us the beauty, the potential, the greatness which a human being possesses, a dignity which we sometimes ignore, in others and ultimately sadly in ourselves. The Muslim movement which began in the early 1800s and early 1800s, early 19th century was dominated at the outset by a very reductive view of the human experience. This world was just a passageway to the next world, its conditions and its terms are those of defeat, and man is best served by glancing away from this world and from human accomplishment, focusing exclusively on the promises of the next world, rather than the fraudulent of this world. The second strain of Musser, in part a response to this reductive form of Musser, was much more of an empowering form of Musser, to celebrate the potential the opportunities that Akur Jbarjo allocated to men, the religious opportunities, and sad and tragic it was, to waste, to surrender these opportunities for passing or fleeting fancies. In the great Yeshiva of Slabatka, there were two words which were necessary to deliver Musser Schmuss, only two words, postnished, doesn't pay, to tragic and unfortunate exchange of eternity when an individual falls victim to pettiness and to sin and to failure, so much is compromised, so much is lost, so much is surrendered, specifically by acknowledging the potential the opportunities which man has at his disposal. We have Nuss and Svy Fincall, affectionately known as the altar of Slabatka the Mashiach of the great Slabatka Yeshiva. Oftentimes, employed the world of Chassette and Chassette as it's perched on Selamel O'Kiamrin Azai's form of Chassette, to highlight the sensitivity which a human being should display towards man's dignity, towards man's nobility, is specifically through the performance of Chassette that we remind ourselves of that great potential with which man was equipped. He would cite the Gomar in Baba Mitzia on Memtes, in which the Alkhanan bin Mashiach is the son to hire workers, and the bin Mashiach's son offered them some food for lunch, and his father advised him, "Even if you would prepare a sudha which would exceed or be equivalent to the sudha which Shlama would enjoy, Shlama Malach." "You haven't yet fulfilled your responsibility, for they are the children of Aumid Shrakanyakov." Perhaps this Gomarah is referring to a specific responsibility to Jew, Aumid Shrakanyakov. But this Gomar indicates how the opportunity of Chassette providing a lunch or meals for workers invites him in being to contemplate the dignity, the potential, the magnificence of man, to celebrate, to attend to it, and to rejuvenate that dignity, and by rejuvenating that dignity in others to reinforce it within himself. "Different Gomarah and Baba Mitzia on Peivov." "Compairs and contrasts, the sudha which Avraham prepared for these three Malachim, these three angels, to the sudha of Shlama." Shlama prepared an ox for each person, but here Avraham prepared, quote the Gomarah, let me open the Gomarah, Avraham prepared superior meat, dipped in relish, dipped in mustard, and Avraham's provision surpassed the provisions which Shlama offered. Avraham Avino of course was performing Chassette to non-Jews, to non-humans, but at least he thought they were human beings. And in that moment, as infirmen, as weak as he was on that hot third day after his mila, he recognized the suffering, the needs of travelers, the dignity of a traveler which is compromised, and he showered generosity, excessive generous sumptuous meals upon these wearied, entire travelers. I'm reading now from a safer known as Arhat Safun, which is a transcription of some of the Shyurim which the altar would give in Slabakka. He didn't write them, as Tamitim wrote them over, so obviously they're just general phrases, but just to provide a sense of how the altar would comment on this Gomarah. He cited the michten avos clavev adam shinivr butsalam. "Person cannot limit the generosity of his heart, but must look within himself, within his conscience, to reveal the generosity and response to its salamel o'qim." More than that, a person must employ his imagination to sense salamel o'qim and other people, perhaps a salam, a human dignity, a divine image, which is not immediately discernible, which perhaps has been sullied or contaminated or hidden by the pettiness of society, by the pressures of human experience. An individual who provides keset must be skilled, almost like an artist, in uncovering the dignity that each human being possesses, and providing the response to reinforce and to supplement that dignity. And even if the recipient of your generosity cannot appreciate the impact of your provision upon his divine image, that's the very, very reason, the very same reason to provide that support, because you must lament not just his lost divine image, but his inability even to recognize that loss. And according to the altar, keset almost served as an opportunity for the provider to better distill the value, the importance of salamel o'qim. And by providing keset in the lavish, extravagant form that Avram provided or that abi'okunan bin Masi instructed his son, person will be better attuned to the importance of salamel o'qim of human dignity, of recognizing human potential, and employing that recognition to prevent keset and religious failure. You've been listening to Harab al-Shataragan, Yeshua, and Essentials, Avab al-Dattashim. For today's halaqai yomit, we started bakat konim, yesterday continuing in bakat konim. The gamara in sotah, Dattla metetah m'beth, makes the following compound statement, tamaar a fristah, ain hak koray, rashay, the koray, the koray, the person who is calling out to the konim, what to say, which vahazim usually does, y vahrakh, the konim, he's called the koray. He is not allowed to begin, takor konim, he first calls, he says konim, and then they begin the bakat. Ain chia kala, ain vipiratibu, until the sibur, the congregation has finished saying ain, talibhach, atoshim hala kala, ne elo hodat. Vena konimus shayim nathribhabachach, achia kala dibu, y bhakoray. The konim then, ain bakat, until the koray has finished what he's saying, he says konim, When you finish this qonim they begin the bhakat night before. They are not sibhui, they are not sibhui, they are not sibhui. They are not a mane achitachalib bhakatamipir qonim. You don't answer a mane to the qonim to finish their individual bhakat. They are not qonim, they are not qonim. They are not qil bhakatachalib, they are not qil bhakatachalib, they are not qil bhakatachalib, they are not qil bhakatachalib. The qonim don't begin the next bhakat until the amain of the first bhakat, the three bhakat. They don't begin to say your heir until the amain of the sibhui is finished on the previous bhakat. It's not mentioned here, the post game ad, based on the principle that seems to be implicit here, that aint ha'korei korei, milabimilab the korei should not say any individual word until the previous word is finished from the qonim. In other words, each role, there are three roles in bhakat qonim. There's the role of the qorei who calls out to the qonim, each and every word of bhakat qonim. There's the role of the qonim who we cite to bhakat, there's the role of Amisr who we cite amains. I mentioned yesterday, the amain is integral to bhakat qonim because the people are part of bhakanim, they are receiving the bhakat. Each of these roles must be distinct and they shouldn't double that. It's very common because of the nature of khasan not, because of the nature of the way people are davening to have these things in those shores overlap. The khasan says the bhakat qonim, before he even finishes the qonim is saying the bhakat qonim, before they finish he's saying Hashem. And when everybody answers Amain, there's a common custom, especially in Yomtov, of answering a really fancy Amain. The khasan can't wait, he's the very start of the next bhakat. So, the Gamalq explicitly says that you can't do that, and tozfus here claims that it's not even enough to wait till most people finish. You have to wait till all the people finish, each and every one of their different roles. And again, the reason is because you should realize that the khasan, he's not a pramte, it's not like in a play, he's whispering to the qonim what to say, it's halacha. So then from the Pasukk, Amal qam, you should say the bhakat to them, they the qonim will say to Amisah. And therefore, he says out loud, the qonim say what they say is even more out loud, and the qahal answers Amain. And especially in the qhasan, the qhasan should train himself to wait till the Amain or the qonim have finished what they have to say. And then say his word clearly and distinctly, perhaps not drag it out too much, so as not to encourage or lead the qonim to begin with this saying before he's finished, he should say what he has to say, clip it off nicely. Then the qonim say what they say, he waits for them to finish their word, and then he says an ex word, this is integral and essential to the correct saying of bhakat qonim. That's all for today, we'll be back tomorrow with the qonim, it'll be giving that share. You have been listening to KMTT, the total podcast, broadcast from Ishi Vathar Itzian, a project of Ishi Vathar Itzian, and Israel, Koshitsky Virtual Beit Midrash. And this has been as with Bek, wishing you kaltov, vibhokhat, atora, itzian, umeitzian, and we'll be back tomorrow. [BLANK_AUDIO]