KMTT - the Torah Podcast
KMTT - Erev Shabbat Parshat Tzav
KMTT - Shiur for Erev Shabbat Parshat Tzav, by Rav Ezra Bick
KMTT, Kimi Tsion, Tetsay Torah. Today is Friday. Rhett Nisan. And today is the last day of the podcast of the KMTT podcast before Pessach. We'll be going on vacation until a week after Pessach and Tres Chodesh Ea. What can you do in the meantime? Well first of all you can go to the archives and pick up any shoes. You can pick up any shoe in the last three months that you've missed. We've been broadcasting for three months. And they probably all wanted to show them that you've missed. So if you have a habit and you find it difficult to win yourself from KMTT in the days between now and Pessach or the week after Pessach, please. The address is KMTT.libson.com. That's KMTT.libsyn.com. Every single shoe in KMTT since the second week that we started is found there and can be downloaded by clicking on the appropriate link and you can listen anytime you want. What else can you do? You can review those shoe in that you've very heard. Listen to them again. Or you can find something else to do. We will be back in the week of our Sholesh Ea. Schedule will be a little bit different. There will be some new courses that are listed on the KMTT website, www.kimitcyon.org. And until then, we will be on vacation and you will be on your own. This week we read Pessach Tzav. On a regular year and a non leap year, Pessach Tzav has always read the week before Pessach. Pessach begins Tzav at Aron vedmanavlimo, Zotarata Ula, where she quotes the Sifwa. Why was it necessary to say Tzav at Aron? If I should explain the word Tzav to command, it means special encouragement, to quicken, to encourage in a special way. Tzav at Aron vedmanavlimo, Zotarata, for these people and for all times because it's a mitzvah for all times. Amarabishimong, Vyotarata, Sarnikha, Khatubha, Zaraisma, Kumshiyeshma, Saron kis. Why Babishimong comes to explain, was this mitzvah specifically? This mitzvah specifically required a special encouragement more than other mitzvah, because the Pessach has to encourage more where it deals with Risaarong kis, which means a loss of money. It's over for Sifwa, a bit taken aback. What's so special about this mitzvah that there is a special need of loss of money in this mitzvah? So the first answer which comes to mind is, has to do with the nature of kobanot. Kobanot is really different than other mitzvah because of what I think is a fallacy, but it's a fallacy which continually comes back into our minds. When you buy another mitzvah, you spend another mitzvah, you know what you're getting, you're getting something. But when you buy a koban, you spend money, you take your own money, you take your own animals, and you're being a koban. In the end, what do you do with it? It goes up in smoke. There's a famous and tragic story told in the end of the Kmeri in Suka, and I think it's something which repeats itself in every generation. One is about kobanot and it's about other things that are similar to kobanot, matter but bytus, a daughter of one of the families of the carneem, the time close to the destruction of the temple. Finally, either truth or hypocritically developed a social conscious, took a shoe and hit the mitzvah, hit the altar and said, "Lucas, lucas, ad matagatam, mechalemamonamcha israel." She called the mitzvah, a wolf, who devours the money they sell. People were poor, and the money that goes in the mitzvah, you ask yourself, or the answer holder asks you, it's wasting money, it's going up in smoke, and God doesn't need it, doesn't serve any purpose, any social purpose. You may perhaps say it may be a religious purpose. And therefore, it's that kind of someone kiss, meaning money that goes for loss. Not that it costs you money, but it's just money that just drains away, if we need a special zeros. The question that immediately asked on this kind of approach is that it says, the person who is getting the zeros, the person who is getting the special encouragement, is the carneem, the carneem doesn't lose any money. When someone brings the carneem, the carne comes out of the money, the person bringing it, not the carneem. Even if it's a carneem, the carneem is a carneem, even if it's a carneem, the carneem needs to be. The carneem needs to be encouraged because of his own kiss. It's not his own kiss at all. The carneem has to ask this question and claims that this marriage doesn't go on the first bus. It goes on a different bus. It goes on a different bus. It looks for someplace later in which to apply the midrash. So the immediate response is a very interesting one, I think, would be to say that it's not going on all carbon earth, but it's going on carbon ola. And the zeros is for carbon ola as opposed to other carbon earth. The carneem being carbon ola, when it came to carbon ola, they needed zeros for carbon ola, is burnt completely on them as they are, as opposed to a carne cartat, for instance, with a carneem, eat part of the carne. If that's true, and that's what the matter of Chazal is referring to, the Nakhis 7 kiss here is merely a relative one. They don't lose any money, but they could have had more if it had been a different carneem. And then it's a very interesting misappoint, that a person, perhaps subconsciously, will feel, he will be slower, he'll have less enthusiasm to do something even if he doesn't cost him anything at all, but he's comparing it in his mind or in his subconscious to how he could have enjoyed or made more had the carbon beneficially. If you bring a carne ola and the carne knows you could have bought a carne cartat, so he will be less diligent, less enthusiastic to help you with your carne, because he's very useful to the fact that he has a chelik and other carneut and not in this one. So that, it's really very extreme example of Echisal and kiss, but I think it makes more sense in the chart, because if someone is, you ask someone to lose money, perhaps you don't have to lose a vasotone. You don't have to encourage him, because he knows that's what you ask. He encourages himself, we're talking about from people, there's a carne, we're good people. So if you say the carne I want you to spend money and do this, if he says he'll do it, he'll do it. But here, it's precisely because it's not as obvious, and it's much more subtle. Therefore, you need the rules, you have to get psychologically to encourage him, because the problem isn't in his decision-making process, but in his psychological enthusiasm for the thing which's being done. Vyakav Kamanezki gave a different answer to this question of the Ramban. Why should the carneem, who don't lose anything, have a problem with Shri Saran kiss? And his answer is also to be the person. Sahveta Aron vedbanav lei mare. A different place in the Torah, the carneem are referred to as binay Aron. Sometimes there's a carneem. Sometimes there's Aron, here it says Aron vedbanav. Why is Aron mentioned? So Vyakav said that Aron here is the individual Aron. Aron is the described by Khazal as being, "Ohhevet habriyat." He had a very close and compassionate relationship with Amisra. The Khissan kiss is indeed the Khissan kiss, the loss of money, the costs are for the Jews, not for the carneem. But Aron is concerned about the loss of money of the Jews, and therefore equates the loss. Because this really turns the muscle nature of the statement of Khazal on its head. It's not that you're being egotistical or pecanurious or mercenary. You might not do a mitzvah because it will cost you money. When I worry about that, I mean, the Jew, he received the mitzvah. If he does it, he does it with a laibshala, not a seven-ishma. It's not an evil inclination here. It's a tahv. Aron Aqahim, because he loves Vanessa, and sees their money going into Koban Ola. If you have added the Koban Ola, it's the standard Koban. Hatsibu, let's put him in his back. His back is called, and his back is Ola, because there's always an Ola on his back. In fact, there's a laibshala. That if no Koban is being offered, it's better to not be idle. You bring it Ola anyhow. Aron Aqahim, you just bring it. So the Ola is really digging into the pockets of Israel. And Israel, they're enthusiastic, but Aron Aqahim, because it's acidic, he won't be enthusiastic. And therefore, you require the special zeroes to tell him to overcome the zeroes at the top, and to be a Koban who will bring the Koban as is necessary. It's a very interesting outlook on who you bring with the rays. It might be difficult to raise people who are dragging their feet to do a mitzvah, because it's the evil inclination, it's the eights and how, which is keeping them back. The zeroes of Sadikim, the zeroes of the Torah, might not help. But where you have someone miktorch zidkot, because of his zidkos, he's dragging his feet. So there you really need zeroes, and the zeroes can also be effective, reminding him that it's a shame and a shame, and he should do it, and he should do it fully. That's for the first, the first passek of the Torah. I'd like to mention an about, in the name of Aqahim, that I heard once, about the next passek. Ashtamid to Qad al-Mizbe'r, Lotikbe'r. The passek is talking about Koban'r, Ola. But then Thais Koban'r Ola, att'erim is be'r. I mentioned the men in the government, the mizbe'r is komizbaha Ola. So the laws of the mizbe'r really are the place here, but apparently, as opposed to other Koban'r, the Ola defines the mizbe'r. So Zotar att'er Ola, he Ola al-Mukta, an'erim is be'r, kolala'la'la. This Ola, which I'll not tell you how to do, but you should remember that it's the Ola, which is an'em is be'r. All night, it burns slowly, an'em is be'r, and then Ashtamid to Qad al-Mizbe'r, Lotikbe'r. A permanent fire should burn on the altar and never, never be extinguished. It's quite clear, I think, from the context of the passek, that what this means is that it's not just the koban'r, which are the service of God. But the fire an'em is be'r has also the service of God. The fire is burning the Ola, but it's a result, it's an intended result, and a goal within itself. That it should always be a fire an'em is be'r, Lotikbe'r. An'em is be'r is the source of the fire. The presence of God is indicated, is maintained by the fact that this koban'r Ola is present there all the time, and the fire represents the presence of God. And the mishina in Musa'at'avad, the 5th parak, has a list of miracles that took place in connection with the beta mikdash. Asrah, Nissim, the Asuhla, are obtained with the beta mikdash. One of them is, Lotikbe'r, Lotikbe'r. The fire an'em is be'r should never be extinguished, so it sounds like a command, you have to make sure it's not extinguished. But Ghazal took it as being, as well, a promise. It will never go out. Once said it, the fire never would go out. Ghazal said, "What about one in vain?" She said, "That was one of the miracles." That no matter how hard a drain the new shalayim, and those of you who have been to shalayim in the winter, know how hard it can rain. But the fire was not put out by the rain. We find the legend now asked, "If God is doing a miracle, in order to maintain the fire an'em is there, so instead of making the fire somehow impervious and immune, to the rains, why did he just make sure it didn't rain, or didn't rain on him is be'r." It's very demonstrative and noticeable miracle. It's very unusual lying, but in the open of his be'r it's not raining. So Ghayim said that on the contrary, it's coming to teach us the miracle is a lesson. Miracles aren't there to astound you, they're there to teach you. And the miracle is teaching you hatmadah. It's teaching you that you are the fire and you have to maintain your position. The fire has a job to do. It maintains its position no matter what, even when the rains come down. That's the miracle, but that's the miracle which is an example. If it hadn't rained, then the fire wouldn't be itself. The fire would not be the miracle. The lack of problems would be the miracle, but there are problems in the world. And the world is made to have problems. And the miracles come to teach you that you should persevere when there are problems. The fire is permanent. That's its job. So there was rain, but no matter what. Ghayim added a bit of Josh that his concern was about learning Torah. People find it difficult to learn Torah, and the usual excuse, the usual excuse because it's a good excuse. And sure the effect that I'm going to solve in the years was that by the other person who goes to work, he finds it difficult to find time to devote to learning Torah. Ghayim said, "Okay, but that's what the person could say. You have to learn Torah, Lord Ghayim. Even if it's raining, Ghayim. The word Ghayim means rain. The word Ghayim also means gashmius. Panasa, problems of physicality. So even the gashmius should not be able to put out the fire. The person has to maintain his position, maintain his job. Even when the gashmius comes to sweep you away, the gashmius is a good word. The gashmius is a good word. 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So again, I ask you to do your part in spreading the word about KMTT. Helping people overcome the technical difficulties for those who are not familiar with it. And connecting. Like to have a couple of more hundred subscribers. Make me feel good. You can review Old Shurim. Download the Shurim that you're missing. Starting after Pesach, we will be adding a separate feed. A separate podcast feed in Hebrew. It'll be the same idea half an hour a day. An additional Shur which will be in Hebrew. The feed already exists. There is now one Shur obitushion before Pesach. The regular schedule will begin after Pesach. The website of the Hebrew version of KMTT which is called Keshet. It's found at www.etcion.org.il/Keshet. Keshet, K-E-S-H-E-T. And for those of you who would like to have two Shurim a day. One will be in English and one will be in Hebrew. So all you have to do is to subscribe to the edition of feed. In those of you who leave, you have two feeds listed in your podcatcher. iTunes or juice or some other podcatcher. And then you will be receiving two Shurim a day. There will be five Shurim a week in Hebrew. It will be Sunday through Thursday as opposed to Monday through Friday. It will be Sunday through Thursday. And it gives you the opportunity, assuming you are commuting. So you have to come back home also. You have another half hour to listen. It will be in Hebrew. Until then, Shabbat shalom. Krakashshad samaer. This has been KMTT. KMTsion teceitora udvarashem miyushadain. [BLANK_AUDIO]