KMTT - the Torah Podcast
KMTT - Erev Shabbat Parshat KiTisa/Para
Erev Shabbat Parshat KiTisa/Para, shiur by Rav Mosheh Lichtenstein
KMTT. This is KMTT. Kimi Tsion Tetsay Torah. And this is Azubic. And I have a novel excuse for those who think that the broadcast is not as clear as it should be. But I ask you remember. I know this program is the program for Arab Shabbat, Friday Arab Shabbat, Arab Shabbat Kaudesh Pashat, Kitissa. But you have to realize that I'm recording this program on Wednesday night. And I've just completed my second 24 hours of perm. First day of perm. Here, you probably didn't know there are two days of perm. The first day of perm, I celebrated in a long short. And today on Shushan perm, I went to visit my father who lives in Ushalayim. He brought down a high in Tov in Baruchim. And I made another day of perm. People in Khutzal, it's like to compare themselves to people now it's Israel. Now on Khutzal, it's like two days Pashat, two Stalin, two days Sukhus, two days Shush. While we in Ersa, so I only have one day. And I admit that two days of Agadah shal Pashat, seems to me to be not an easy thing. But believe me, two days of perm puts all those other two days in its small pocket. So, if my voice is not completely clear, please put it down to Simkhat Purim, at least for today. Next week, I'll have to think of a new excuse. This Shabbat, this Shabbat is, among other things, the outside of Abhi Heskah Leventstein. Abhi Heskah Leventstein was the Muskhir in front of Yashir in Israel. And I'm reminded of something he said. He didn't say it about the Mighila, but it applies very much to Mighila Taster, on Tanith Taster. In the Beit Madras in Shabbat Harachion, Abhi Heskah Leventstein gave a sirah, a long sirah. And now when I have sirah. And among other things he said about, he spoke about the Pashok, of when Mordhai says to Ester out of the Mibin of HaShek, Leem Alayt, Beit Madras, we call her NaSheem Alayt, and she says to him, "La shenosep calla yudema nimt se imbishushan." Now, look as if he spoke about, "How was it mean nimt se imbishushan?" It means get all the Jews who happened to be found in Shushan, because Shushan was that kind of a city. It wasn't a village. It wasn't a place where people lived the generation. It was the capital city. People came to work there, or they were attracted to this king, or to that king. Everybody who lived there, sort of like New York, it was a place where people came from other places. And everybody was alone. They were named se imb, they happened to be there. They didn't, they didn't, it wasn't their town. People weren't ishushan. You were found in Shushan. And the Jews, of course, were even more on the same, because the Jews are Jews. They're an ame forad, ame forza. They're not really even part of whatever little culture, whatever little dominant community exists in Shushan, the Jews are not even part of that. And therefore the Jews are nimt se imbishush nimt se imbishushan. What Esther was saying to them was in order to overcome. Dixe rah abhamman is lech kenos. Put them all together, make these individuals, make these people living in their little balloons, their little bubbles of isolation, bring them all together, and with sumu alai, they should fast as a community for me. They should praise the community for me. Only together, as a community, will we be able to overcome the state that we're in. Rabbi Shaskel Levenstein once said that he had a kabbalah from his rebellion. He was a disciple of the disciples of the Muslim woman, going back to where we saw Saranta. And he said he had a kabbalah that if there would be a tremendous mistle which we could do. For instance building the beta miktash. For instance building the beta miktash. But doing it would cause makhlokas. It would cause purud, vufusarum viforand. It would cause makhlokas. It would cause the sentient. He said I have a kabbalah that we would pass on the mitzvah. And we'd wait for a better time. No mitzvah is so great that it's worth the price of dissension in amisrael. Even building the beta miktash. On the other hand, he also used to say that when we think that sibul, this kenos, this congregation, this unified congregation, lacks the ability, is weak, is tired, and doesn't seem to be doing what we know, should be done. He said every yachid, this is pure must, every yachid should think of himself as being the pillar, as being the amud, on which all of kai soi rests. Not that he should go do it himself. But you should see that what he could do, everything else depends on. You can pull the sibul together. Without the sibul we can't do anything. But it doesn't mean we wait for the sibul. We have to be responsible, as much as possible, seeing that kai soi, the community, the whole congregation is unified to serve kai soi bokhu, and to further those mitzvah and those goals, which now are placed before amisrael to do. As I said, Shabbat is the outsider of the Khazkah 11's team, and he's a hobo. In the beginning of this week's pasha, the first bersuk, kiti sa et alosh binayi sa'el, vifgudahim, vinatinu iskofeornasham, vifkodotam, vohyibahimnagif, vifkodotam. The grabb pointed out, as was the Vilnagan's want, the grabb pointed out that the t'amim, the trap on the not to know, is an unusual t'am, the double t'am, kadmah viyazla. Kiti sa'el alosh binayi sa'el fudayim, vinatinu, kadmah viyazla. And the grabb said, this kadmah viyazla is a reference to almahra in shabbat, in wa shabbat kufnunalaf. It has a story where Vafkriya said to his wife, "When for poor person comes to the door, quickly give him bread." Make sure you give stuck a quickly. So that the person who receives the t'amim, the poor man who has received the bread, can the future give stuck to our children? Shoshi said to him, are you saying a curse? Are you saying a club? Why are you raising the possibility that our children will need to receive charity? And he answered, galgal hoo shakozir ba'olam. It's a wheel which turns in the world. Poverty and riches, fortune and misfortune is a wheel that turns in the world. And that which is down today will be up tomorrow. And that which is up tomorrow might very well be down, be down today. So the grabb said that that's what the t'am on vinata-nu is. Kadma v'azladi, our make names for the t'amim, literally means "piscid la haktym". Go quickly, v'azlah and go. Piscid and go. And the grabb said that's what it means. Ki ti saat losh vinayi saal. Vifgudam vinata-nu. Kadma v'azlah, give the money quickly. Give, v'azlah, it will come back. Because galgal hakozir ba'olam. Money given staka is like an investment. And who knows? Someday he will receive the staka or somewhere else will be fortunate and will be rich and perhaps you will need his help. And everything that is given comes back as the wheel turns. That's v'azlah-nu. Kadma v'azlah, it goes forth, it goes away, it proceeds, it goes out and it comes back. That's v'azlah-nu, the mitzvah, the mitzvah to give. Our guest today on this era of shabbat program is Harav Moshe dekhnslyin. This shabbat is also shabbat parat para. We have a special reading. We will read of the mitzvah of the para adhuma, the method by which those who were to make a mate who had come in contact with death could purify themselves, a special method only for this tuma. And Rav Moshe dekhnslyin will speak about the haftara of Pashat para. This week's haftara, like that of the previous weeks, does not deal with Pashat's health rather than addressing the issues of the mafia of Pashat's mother. Pashat's para of course deals with the issue of tuma smays, the person becomes a tama by coming to contact with a dead body. The haftara goes in an additional step comparing sin to tuma and using the metaphor of the tuma to relate to the sinsipana yisra'al and the purification from sin. Interestingly enough, the haftara does not begin with tuma smays, which of course what we would have expected, rather it begins by addressing the issue of tuma's nida, penadam, ate israeli shrimalat matam, vait amuotah vedarkam vallilo tam, vinays israel, inays israel, haev, contaminated the land with their sins, katmatanidaita da kamlefana, is the tomb of the nida to which Pashat's conduct is compared to not two of themays, vait shrimalat al-iham, I poured my wrath upon them, al-haddam, shishwilah irates for the blood of this build, it would give al-ham two more ends, but for the apple does I wrap that dollar to you. As we can see the navi begins with tuma smidah, and then apparently shifts gears when he speaks what had damaged your food, the blood they have spilled, and relates to tuma smays as well. Let us begin by analyzing the comparison between nida and the mays or better yet not the comparison but the contrast. The turret is not related to it all, tuma smidah appears instead of a ukrap within the context of a group of tomb oat which the live human body causes to become tamai, nida, zava, zav, etc. Tuma smays is not apparent by ukrap, rather it is a Pashat's parah with the heart of bhamidra. One deals with death and the other with the mechanisms of the live human body. One deals with death, one and some from another has to do with regeneration cause all the men just noticed this, the alkra tells us in the beginning of this piece of tara, kittumat annita atadakama fanai, naysrails, behavioral conducta, isimatranita, manita, zomitamama tara, the same way annita is both tamai and alternately tara and the cycle repeats itself, one of tuma and one of tara, once a month becomes tamai and she didn't purifies herself, kah, ati, dakadaujbaruhu, the same many kalishbaruhu with tara as you saw, kalishbaruhu will purify us, shalamam, visarakali, samantori, the same way the two of the nida is not permanent, it's transient cause the nida will repeat the cycle of the two of the tara constantly, so too, naysrails will not remain in sin forever, kadaujbaru will come and enable them to purify themselves, nabara here, a second point message of the medrash, kittumat annita, villeau, kittumat amait, the sins are asinidah in another regard, med babaiyi, if you have a dead body in a house, ain kohanga dhondi shastasam, even a koan can not enter the house because they make the files everything in the house, when would you enter, you are immediately contaminated, a valinita, haverinita, nikrasana babaiyit, vyoshave, imalit saba'a, vibajra demona dead, you can enter the house, you can send a proximity to the nida, you can even be on the same bench, as long as the bench, you can just not shake and cause the nida to move. If you are unaffected by her movement, you can live together, we start together with her, and it's a famous kamarma sikachavata, as regarding nida, ainidah, dead, haverinita, bardakiravili med, ain kantama dhannal balaala, if the nida should not live together in the same household, together with the husband, you cause separation, illamatamudamahra davabanita, the only issue there is, is one of the showing shastasam, the time of going to the nikras, otherwise, there is no distance, no remoteness, between the nida and the rest of the household. This of course is the advantage of dumas nida, it's cyclical, it has to do with regeneration, with enabling a new cycloverth to begin, and more importantly, it is natural. If we come and compare the sins of nidasam, kantama dhannita, it is both an advantage and a disadvantage. The advantage is, that it's intransent, that we are sure that the tumor will disappear, the process, which means it about, will be generated self, that need to go to the nikrasam, there will be no more tumor, no more sin. It does not cause remoteness in the kathosh bear vu, rather, it just causes the tumor itself. The sin itself of course is a problem, but it does not impact upon their larger relationship between man and god. For a simple reason, a nida as they said is a natural process, so is the sin. Certain sins are natural sins, they're embedded in human nature, we almost expect them to happen. The same way we assume that the menstrual cycle, we repeat itself, the body will be defeated once in a month, and we generate itself. So to be expected, it seems almost to happen. They're a part of human nature, they're a function of weakness, of human frailty, and they are not a sense of corruption, a basic corruption man, rather, is the weakness of human existence. So therefore, we have a disadvantage for major deficiency regarding this kathahim. We know they will happen. A person can stand much in keeper at the conclusion of nida. He's cleansed himself of all sin. He's turned a new page. He's wiped the slate clean, and he knows he keeps down within a week, a day, a few days. He'll be back with a full ledger of sins of human weakness. Right after a shamwahilokim, we say, "Gurahum, you have a pair of ou." The major talks about sukkot, "Vaktahtemma khembaymabishang." "Vishang na kajbana havonah." Not five days of pasty and keeper, and the reality is that no kajbana havonah. Human weakness and frailty, almost dictate the next sin, or to put it differently, it is inevitable. Jain Sadikvaira tashasatovallayyatat. Even a person is in Sadik. He will nevertheless sin, because his human nature is like all others, as his weaknesses, and frailty. And therefore, we will all slip into these sins. On the other hand, there's the promise. What the maker says, the promise of Tumasanita, that not only is it embedded in human existence, so is the remedy. And he does a plain and simple solution. She goes to a natural body of water. She knows she'll be cleansed herself. She knows she can become pure. Her cycle is not only to slip into sin, it's also to rise out of the pit of sin. And back to regular existence. It is not a complicated process. You go to a mikvya, a natural body of water, readily available. Either spring water, rain water is found all over. Not difficult to find such a body of water. You enter and you return to nature. If nature has corrupted itself, you go back to a new natural body and regenerate yourself. For the same reason, the sins of Nita are the sins of human weakness. It does not cause a regular relationship. Man, Nita, you remember Palit, so do the man, the husband is with the wife in the same house. They get you to live. They are specifically serene. But the basic relationship remains unchanged. So too amis shall be the kadoshmarahu, man with God. Even though sin causes specific problems, if he will chew up, never the less such sins do not impact upon the basic relationship. However, you must miss. You must miss his entire story. He is not human weakness. He is not a cyclical process. He is done to do with life and living life and the challenge of life. He has to do with the defeat of life, with death, with the defeat of matter. Basically, this is the cessation of all human existence. This is not nature. This is the overthrow of nature. The defeat of man's natural state and existence. There is no remedy. There is no hope. There is no cycle. Once there is death, nothing can be generated. Within the world of nature, death is the end of all hope. This is the final chapter. There is nothing beyond it. To cease, to disappear, to lack, and make his regeneration. This is death and this thing which I compare to my smays are not frailty and that weakness are sins of a corrupt nature. Sukim talk upon Vaishpoketramati, Alehem, and Kondushvakh who bore his wrath upon us. He is enough for the sins of Nida. He is enough for the sins of Chmaimes, of death, of corruption, of violence that we use against each other, of Shruta Mim, of violence, in Adam the Khadirou, these are sins, which reveal a corrupt and base human nature lacking any hope. Kondushvakhetrami, and the Damasya Shruta Mim, this brings to mind the Rambam, Nukasuru Sayach, who talks about Shruta Mim but murder. As Al-Pishayesh Avonal Tamarimishvakhutamim, even though there are sins which from a pure religious standpoint may be worse than Shruta Mim, presumably Avodazara, nevertheless, and Baham Ashrata, Dishugo Shruta Mim, may do not reveal a level of corruption of the world, of human existence, Ashruta Mim, Avilo Avodazara, Avodazara is worse than a pure religious point of view, not in terms of corruption inherent in the human nature which commits it. Kondushvakhetrami, shruta Mim, Avodazara is worse than Shruta Mim, is worse than Shruta Mim, which reveal human weakness, or even lesser, more of course. Shruta Mim, Avolo, these sins may have a road, Shruta Mim, Avobazara is worse than Shruta Mim, Avobazara, Shruta Mim, Avobazara is worse than Shruta Mim, Avobazara is worse than Shruta Mim, Avobazara is worse than Shruta Mim, Avobazara is worse than Shruta Mim, Avobazara is worse than Shruta Mim, Avobazara is worse than Shruta Mim, Avobazara is worse than Shruta Mim, Avobazara is worse than Shruta Mim, Avobazara is worse than Shruta Mim, Avobazara is worse than Shruta Mim, Avobazara is worse than Shruta Mim, Avobazara is worse than Shruta Mim, Avobazara is worse than Shruta Mim, Avobazara is worse than Shruta Mim, Avobazara is worse than Shruta Mim, Avobazara is worse than Shruta Mim, Avobazara is worse than Shruta Mim, Avobazara, is worse than Shruta Mim, Avobazara is worse than Shruta Mim, Avobazara is worse than Shruta Mim, Avobazara is worse than Shruta Mim, Avobazara is worse than Shruta Mim, Avobazara is worse than Shruta Mim, Avobazara is worse than Shruta Mim, Avobazara is worse than Shruta Mim, Avobazara is worse than Shruta Mim, Avobazara is worse than Shruta Mim, Avobazara is worse than... As the Nita enters the Tumma, according to Pasuch, comparing what does that's in Nita, say, "Tumilo" As the Nita enters the Tumma, according to Pasuch, comparing what does that's in Nita, say, "Tumilo" As the Nita enters the Tumma, according to Pasuch, comparing what does that's in Nita, say, "Tumilo" as the Nita enters the Tumma, according to Pasuch, comparing what does that's in Nita, say, "Tumilo" as the Nita enters the Tumma, according to Pasuch, comparing what does that's in Nita, say, "Tumilo" as the Nita enters the Tumma, according to Pasuch, comparing what does that's in Nita, say, "Tumilo" as the Nita enters the Tumma, according to Pasuch, comparing what does that's in Nita, say, "Tumilo" as the Nita enters the Tumma, according to Pasuch, comparing what does that's in Nita, however, as the mister says, he's a form of a dazarab, which is also analogous to Tumma's Nita. The mace does not have a simple solution for his taro, he can't go to a mikvit, he can't find a local puddle, a local spring, he cannot go around the corner and find a mikvit readily accessible, he has to find Nita, which are rare, has stood in one place, he has to leave his home, leave his regular existence, go to the mikdush, he should not enter alone, he means of going to sprinkle upon him the water, and what's more important, he has to destroy his previous nature, and only by that he purifies himself, the taro of the Nita involves returning to nature, you go into a natural body of water, and you reconnect with pure underfiled nature, that the taro, Tummas mace, you have to take a natural, a perfect natural specimen and destroy it, you burn it, only by burning it, only by dissolving nature, by destroying it, can you overcome the corruption within nature, this what happens, by the paradhuma, destroy it, despite its seemingly natural perfection, and only by that can you fight death, can you regenerate, and sins, which are metaphorically analogous to mace, these two require destroying the correct personality, and, speaking from above, not yet entering the kadush bar, who is speaking upon him a new spirit of taira, only then should he come in with tairamsa, but now, briefly return to the parasha, hey, the egg girl is the head of a vodasara, as I pointed out for a vodasara, has a dual analogy, one is tannita, as in the mission and shabas, and the other in the as in the post-Ganavtara, is tushvihut damim, into tummas mace, certain forms of a vodasara reveal a corrupt religious nature, others a weak and fail nature, which must find something to latch upon to, abstract, to endure the kadush bar, who is too much for it, needs to be more concrete, it needs something as a security blanket to enable to survive this world without being able to abstract and connect to the kadush bar. What should it do is the egg girl? Is it closer to the nida or to the mess? It seems to me, if we compare the reactions in the dara to the maragling, and the kadishan to the egg girl, if the egg girl is treated as a function of you and weak is in frailty, they simply panic. Most shaben was gone, jizam, mose, jizam, mose, jizam, mose, jizam, mose, jizam, jizam, jizam, jizam, jizam, jizam, jizam, jizam, jizam, jizam, jizam, jizam, jizam, jizam, jizam, jizam, jizam, jizam, jizam, jizam, jizam, jizam, jizam, jizam, jizam, jizam. We are lost in the desert, the wilderness is threatening, we have no idea how to survive, we simply panic, we need a vodasara as a guide, we are simply in a state of panic, this is natural human weakness, a four-year-old who loses his mother in the zoo, or can't find out tomorrow, has a good relationship with her, he simply panics, and this is the egg girl, it's not a basic corruption, it simply reveals panic, and the natural human response, therefore the response is muted, the miraculous on the other hand, the response is severe, because the miraculous seems to reveal a basic corruption, that is for ill, who deny the spiritual, who do not seek challenges, who want to sink in to the matter, but the human tissue aim, to the hedonism, to shy away from challenges, to miraculously reveal corruption, but the egg girl, who feels panic, who feels human, frailty, on the one hand, this always carries with it, the suspicion of the problem that we may repeat itself, the way that me does the psycho, could that Kamu Kailivo Tam, a Derek of something inherent in life, but on the other hand, it does not reveal this a corruption, the relationship can be restored, it's the basic relationship deep down, has never been destroyed, and the end of the power shop begins, resumption of the relationship, and this is what will happen in the next expression, the whole point of the whole point of the whole point of the whole point of the power, that we store them to the original relationship, because the egg girl is like a tumor sneaker, it is a breakdown, but not a basic problem, the basic relationship remains, and the same way parent and child does in wife resume relationships after problems, so to the need that we generate ourselves, so to the place we'll go, and we get to Khadishwah next week, we try to miss Khad, Shabbat Shalom. You have been listening to our Rev. Mosha Lechmannstein, our guest for Shabbat, Pashat Kitisa. In the beginning of the Pashat, Khashbokkukkamans, Kitisa at Loshbeneh, Salaf Gudayam, Vinat Nuhishkofe Nasho, if Godotam, the law you ever have Negev, if Godotam, but still doesn't say what at this point what the Khadishakah is for, it says if you want to count the Jews, then they should each give a Khadishakah, so that there not be a plague, so that they should not be punished, smitten when they are being counted, and from this, Khazal learned that one is not allowed to count Jews, later on when David Amelach had a census of the Jews, in fact a Negev, a Magifah, a plague broke out, and Khazal of Spain, because he had transgressed this verse. The Rambhan here on the Pashok really asked how come David Amelach didn't know the verse, if it's a Isu in the Torah, then it says below ye have by him Negev, how could David Amelach have thought that he could do it. The Rambhan's answer that he gives here, he gives different answers in different places, the Rambhan's answer here, is that David thought that perhaps the prohibition in our Pasha is Lishaah, it's only a one-time thing, it's only for the Jews in the desert. But Lidovart has a permanent part of the Torah, there is no such isa. I'm going to try to explain in a few minutes what I think the basis for the prohibition is, but what was the basis for David Amelach's thought? Why should there been a special prohibition in the desert that doesn't exist for all time? The answer to that apparently, and this would make sense according to the Rambhan, is that we're dealing here after Khata Ego. Of course Khata Ego comes later on in the Pasha, but the Rambhan, already going back to Pashaat Tumah, says that all myths about having to do with the Mishkan come after Khata Ego. And the order of the Pashaat and Tumah is not exact, is not specific. And then I guess the reason would be that the counting of the Jews now perhaps wasn't even in order to collect money on the country, it was the count. They had just gone to Khata Ego, many Jews had died. And therefore the counting to see how many are left, but the Jews who are left have survived Khata Ego, and therefore they have to give money not to ward off something bad about being counted, but to this particular counting is counting sinners. It's going to be people who have survived not been punished, although they participated in some way, perhaps passively, but in some sense in the sin of the golden calf. And therefore the money being given is Khaparat Nefesh, it's a Talman for their souls, for the souls that participated in Khata Ego. But not even that's the wrong spot. In other words, the truth is Khasan said it is a permit, Iso the devout. One should not count, one should not count Jews. Interestingly enough, there's quite a large discussion in the post game as to whether Iso really exists, it's not mentioned for instance in the Rambhan. The Rambhan is not quite any such, any such Iso, so I mentioned another post game as well, and it's not too clear what the Iso consists of. The Rambhan also on this week's workshop instance says that if Iso only to cloud Iso, if you're counting all the Jews, you want to know the total Jewish population. So then this prohibition exists, one should count indirectly and not directly, but it doesn't think it applies to just a small group of people that come in minogue of when wanting to know if there were 10 people available for Minyan. I'm not counting them directly, but counting the words of a post circus, and by the method according to the name doesn't exist, there is no such prohibition, it applies only to Khar Iso. The Arahayim Akadosh claims in this explanation to the Pasha that there are two different levels. There are two different kinds of sensei, two different reasons why one counts. One could be the Tzaraq, it's really important, we have to know how many Jews there are. Perhaps it's for the purposes of war, to the purposes of taxes. A minor reason why the sensei is you need to know how many Jews there are. If that's true he says there is a prohibition, and the heather is Ayuday Dabarakh, one doesn't count heads, but one counts indirectly. You can count money, which is the case in the Pashaq, you can count a slips of paper. The Gomorz says that you coen and were counted by their fingers. Of course you might say what's between counting heads and counting fingers, in both cases you're counting the body, but the reason would appear to be that every time in the Torah it says you count people, it says you count heads. The Nasserq et Roshbenezer. And I think the reason for this will be apparent when I try to explain what the basis for the prohibition is. If you count a person means to count his head, his face, his personality, fingers are the same thing as a coin or a piece of paper. So you count indirectly, where the census is, Litzaq has a good reason. He says shalom Litzaq, if you're just curious, you need it because you want to publish a book. Governments take sensei because they like to take sensei sometimes, there's no really good reason. And it's prohibited, and it's prohibited even al-idayda ba'ahre, but only al-iday shalom. It knows then you need kaparah, counting indirectly is okay. But here is that you can't be indirectly for no particularly good reason, no reason which is justified. So you need kaparah, and the kaparah is to give money. It knows that giving the money is two things, it's one indirect, but it's also stalker, and stalker is m'kapar. And not to know each kaufernnab show, each person should give the atonement for his soul. What's the reason to this isor? Sounds like a superstition, we call it 'I' and 'her'. What's the reason that the Torah says, which is not a lot of count people. The usual explanation that I've heard, and one that I really think is the most correct, goes more or less like this. There are two ways in which a Jew stands before God, stands in the world. You can stand on your own feet, as an individual. You can stand as one person, face in God, with your own merits, your own demerits, your own scriote, your own hovat, and exist and try to survive. Or one can stand as a member of the collective, as a member of Klaiuso. It doesn't mean you lose your individuality. But your basic identity is, you don't say 'I am uncle Schmero', you say 'I am a Jew'. I am a member of the Jewish people. And then I have my own particular way of being a member. I have my own strengths and weaknesses which I contribute to the collective. And there's a basic difference between those two personalities, presentations of personality, as one stands before God. Because Klaiuso exists before God as a signer of the brit, as one side of the brit. When God sees Klaiuso, he sees Abernitzach Viacom. He sees Scrutavart. He remembers the brit with the avart, with his spell with sinai. There's a whole system of relationships in which there is a promise and a guarantee that God will take care of the Jewish people. So, of course, there are better times, there are worse times, there are sins, there are myths about. But the whole relationship is based on the fact that there is a commitment that God has made to the world of Amish Sahel. And to the children of Abernitzach Viacom. And anyone who stands before God that way has the benefit of belonging to the body of Knesseti Sahel, which is guaranteed in advance. A favorable hearing. And will not be destroyed, God has promised. Even at the worst possible moments. Nonetheless, Loma-Aestim, Loma-Aestim, Loma-Aestim, Laha-Lotham will not despise them and destroy them. But an individual who stands before God has a stand on his own feet. And what are his feet? Is he a tzadik? Is he really a tzadik? Can he say that he's deserving of existence? Amish Sahel is deserving of existence by definition. Because God has said, "I will keep you in existence." But what's the basis for one's belief that I deserve to exist? And therefore counting, and now I can understand what counting heads means, counting a person, counting his head is taking him out of the collective and identifying him as a single individual. It appears to be slightly paradoxical, after all we're counting in order to know how many is the cloud, but you're not treating the cloud as a cloud anymore. Once the cloud has been counted, then each and every individual you've placed your finger on him, on his head, that means his personality. And you've said you exist, and you exist, and you exist, and the cloud is merely the sum of those many numbers. And what the process says is, you should not, it's prohibited. You should not stand out. You should not detach yourself on the cloud and say, "I simply exist because I exist because if you do that, you never have negative. The chances are very great. At least when you've not had been, the principle of justice may very well not leave you the ability to exist, to exist at all." And then I think is the explanation, this is what I've been taught, of the general principle of Ayin Hava. One doesn't stand out, one doesn't emphasize one's fortune above the average. I'm sorry, misfortune, but above the average. Because to do some, not because to do so causes people to hate you. Why should we assume that my neighbor is looking at me in a manner which will somehow affect me? Who says he has that ability? But if other people don't have, and you do have, then they'll look at you, even if they try not to, basically carry the question, "Why him and that eye?" And what will be the answer to that question? Because you're a big authority, are you a big authority? And as big authority as you think you are, are you really deserving of God's favor as an individual? Therefore, we should always present ourselves, see ourselves, bury ourselves, immerse ourselves in Christ. Because Christ, so indeed, is deserving, because God has made the covenant and promised to treat them in that manner, and to guarantee their success at Biata Go'el, as she has to claim to be able to be a man. And now for today's Al-Aqah Yomit. We've begun to talk about standing for Tfilah. We've spoken about which direction your face faces. We've spoken about standing, your whole body should be standing. Now we skip to the other end to one's feet. There are two al-Aqah to have to do with feet. First, it is coded by the Mahabir, and the second is added by the Rama. Usually, very often the Rama disagrees with the Mahabir. Here, they did a partnership. Mahabir said, "One of the Mahabir, one of the Mahabir." Now, when stands Shman Asrei, the feet should be together, equal, bikkiwun. You're having "z" or "z" or "z" or "bikkiwun". What's the idea? Kyiro anam ella echad. You're supposed to stand as though you only had one foot. Why is this? Because by the angels it says, the ragle hem regal yeshara, the feet of the angels is a straight, is a simple. Foot, ragle hem regal, their feet, fluoro, is a regal, singular, yeshara, which Kuzal understands to mean that their two feet appear to be only one foot. And when you stand, Shman Asrei mentioned this in an al-Aqah unit, I think two weeks ago, there was this idea that one resembles the angels. Why is that? Because as I said yesterday, all in a hort vila are based on one basic point, amidah rifnehamella, standing before God. And who stands before God? Ain't who stands before God? So one stands with one's feet together. According to most postchem, it means exactly together, toe to toe, heel to heel. Benignona quotes an opinion that said it was heel to heel, which it should be a part. Benignona rejected it. The question I call him, did he reject it totally? Or did he say you don't have to? Some people do that, but it appears to be against most postchemans. And the one could rely on it, there's really no particular reason to do so, when you stand with one's feet together. It was Shami quotes a different opinion, that says it, Shami has a makhloket, should you stand like mahlachim, two feet together, or should you stand like Kohanim? Kohanim, when they walked, they took small steps, because they're a large step, wasn't respectful to God. And the small step is a cave with Salah Gudal, your toe, opposite your heel, very, very small steps. And there's a opinion in you, Shami, that one darben would stand like that. A cave with the other Gudal. It's not mentioned in the Bible, therefore we don't pass them away. And the question is, how would you pass, if it was a makhlok in your Shami, but even if the Bible only has one opinion. And therefore, this dalah kapsuka, one should stand with one's feet together. The bama then adds a different Allah having to do with feet. And he says that when it begins from an s-ray, so there is a min of to take three steps forward. And you have to enter, you don't live in the king's presence. You have to enter the king's presence. My daily life is not in the king's presence. God is everywhere but I'm not in his presence, in his chamber. When you darben, you have to enter it. And if you should really feel, you should bring yourself into God's presence. And that's the basis for the minhage of taking three steps forward at the beginning of Tfilah. That's it for today, wishing you all a shabbat shalom. This has been KMTT, and this has been Eswabek, the bukat, toramitzian, kimitzian, teceitora, uddavar hashem, mirushalayim. [BLANK_AUDIO]