KMTT - the Torah Podcast
KMTT - Erev Shabbat Parashat Teruma
Shiur for Erev Shabbat Parashat Teruma, by Rav Reuven Ziegler
This is KMTT and this is as we break it, today is Friday, Yom Shishi, Gimmel Adar, Ere Shabbat Kodesh Paashat Rumah. Gimmel Adar, among other things, is the outside of the Adarat. Arav, Adiyar David, Rabinuwita Ommim. The Adarat is known, first of all, because he was a father-in-law of Ravkuk. He was the love of 1st Panavij and then of Meir for many, many years. And finally, in 1901, he became, basically, the love of Yushalayim. Shwul Soland was still alive, but very, very old. And so, the Adarat was formerly his assistant. In fact, he was the love of Yushalayim for three years, for four years. He died in 1905, 101 years ago. The Adarat was one of the most prolific authors. Of this time, he published at least a hundred different works in almost every area of Torah. One of the spell that he wrote, which wasn't published, was published many, many, many years later. It was a small booklet called Nefesh David. Nefesh David was a book he wrote for his children, in which he said he was going to describe his midottavat, his good virtues. The book, which you'd think otherwise, is weeks of monastery. It's an amazing, it's an amazing essay for I read. I read the book one time in Polish Elul, late at night, on, on, I was in the army during, during, during God duty. And I still think it's the best most essay I ever read. There's one thing in particular that I'd like to tell. He, he has a section there where he writes that at times he began to doubt himself whether he has any midottavat. Does he have any good virtues at all? Because he knows he doesn't do this, he doesn't do that. And then one cham, he had one consolation. He knows he has one good meter, one good virtue. And that is the love of Eretice Swell. And how does he know the truth he loves Eretice Swell? And that doesn't just pretend and convince himself. He says, because every time he thinks about Eretice Swell, he wrote this, of course, when he was still in Hossal, when he was living in Mir. Every time he thinks about Eretice Swell, he begins to cry. And then he adds the following sentence. And in fact, as I write these words right now, my eyes are tearing over. That was the Eretice Swell of a God of Batora, 100, 120 years ago, living in, living in Lita, living in, living in the Mir. Today's pasture is Pashaat Teruma. Pashaat begins with the call to give Teruma, to give donations in order to construct the Miskan, construct the house, the residence of Akkadosh Baruchu. And the Pashaat says that they should give, everyone should give whatever they want, as opposed to the short pasture with it a week ago. Pashaat Shkadim, which is where we eat in the Torah, in two weeks, Pashaat Kitesa, which is a tax in order to support the ongoing work of the Batora Miskan. This is Khadzi Shkad, half a shkad of each person. But the building of the Miskan was done, binidava, called Asher Yidvenu Libon, to Khua Teruma. He should take the Teruma, the donation, from whoever will Yidvenu Libon. His heart will lead him to, to volunteer, to contribute. Nidava, out of the goodness of his heart. There are two points here that I think should be made. One is that indeed, the Miskan is a specific desire of God, that the Miskan be built from voluntary donations, and not from tax. And the whole Torah is taxed. The tax may have a negative meaning to us, because we don't like paying taxes, but the Torah is an obligation. In fact, we have a principle that says, "Gadol hamitzu verva o se, yotere me michayno mitzu verva o se." That doing something because you're required to do it is better than doing something, which you're not required to do. The whole Torah is the idea of commandment and mitzvah, and that we are servants of God. But specifically here, in the building of the Miskan, God said, although in general, "Gadol hamitzu verva o se, it's better to be commanded and to do, than not to be commanded and yet to do." But the Miskan is different. The Miskan is built out of a gift of, a gift of the person, purely because he wants them. Khua la shei yit van de libo. And I think the reason for this is found in a careful reading of the phrase. It doesn't say Khua la shei yit nadev, whoever will voluntarily give. Khua la shei yit van de libo, a curious place, which literally means, "Everyone whose heart will volunteer him." Your heart volunteered you. Khua la shei yit van de libo, tikrua tumati. Take a tumati from he who, whose heart has volunteered him. And I think what it means, not that you're giving a gift, but your heart is giving you. You are the gift. And why? Because the real building blocks of Beethashem are the people, and not the materials, not the kessavsaha hab naholshat treleth al-gaman that's listed in the Pasha. Of course, the build of Miskan, you need kessavsaha hab naholshat treleth al-gaman, you need all those materials. But if it had been a tax, then the Miskan would really have been built out of those materials, out of silver, gold, and copper, and wood, and cloth, and hides, etc. But since the real building material is a Torah, the real substance is the human will. God really dwells in the human soul. And therefore, when the materials are given binidavat as a voluntary donation, so part of what's being given, I think even the main part of what's being given, is the divut, is the will, the free will, the voluntary will, the generosity. That's what's being given. And that's what, in fact, the Miskan is made out of. The real substance is the will of the giver, and the physical materials are only the medium to carry that on, about which the pashuk then concludes the asuri mikdash mishahantih mitocham. They will build me. God says, they will build for me a temple, and I will dwell in their midst, not in its midst, not in the temple, but in the midst of the people. Ultimately, the real Miskan, the real mikdash, is haem. And the reason why they could be the mikdash, was because they built it not out of silver and gold, but out of the generosity of the will. kul asher yid venu libo, their hearts donated them. They were, they were in the gold, and then the srinay is also in, in them. Today's guest is haravani tigla. We heard five weeks ago, and we'll continue, in this time, the second instalment, in his occasional every now and then series on the books of harav sadhavat sraychik, of which harav tigla is one of the editors of the series of the tarat harav foundation, which is putting out those books. We will have, about tigla every now and then, to continue his discussion of the different, of different writings, and we are happy to have him here with us this week. Haravu Vensigla. Welcome to today's podcast, which is the second in a series on Ralsalvechik's posthumously published books. As I mentioned last time, Ralsalvechik left hundreds of manuscripts, and left instructions to his children that they should do with them what they see fit, and so far six volumes of his manuscript writings have appeared, with more in preparation. Today, I'd like to discuss a book called "Out of the Worldwind Essays on Morning, Suffering and the Human Condition". Now, you may ask, we just had Roshshadar and Purim is coming up, so is this the most appropriate subject to discuss in this time of the year? And I think the answer is yes, because if you think about it, Purim, the rub used to say, is the holiday of Jewish vulnerability. It showed the precariousness of their existence because of one spiteful prime minister of Persia and one foolish king, the existence of the entire Jewish people was put in danger, and this is a major motif in Purim. It's not just merry-making, but also vulnerability. The rub used to say that actually the two contradictory elements in Purim were split into two days. They couldn't both be kept on one day, so the heavy part is on Tanida Steer, and the light part is on Purim itself. But the topic of our book, which "Out of the Worldwind" deals with the question of human mortality, suffering, how one is supposed to deal with these things, I think it will fit, as we'll see later, into the theme of Purim, the theme of human vulnerability, and it's for that reason, by the way, that the catalyst used to draw a connection between Purim and Yom Kippurim. Both of them are occasions when man faces the possibility of his demise. Now, the most basic question of any religious philosophy, not just of Judaism, is the problem of evil, the problem of suffering. Why do bad things happen to good people? Ramesh Lveic has a very striking response to this, but before we get into it, I want to point to an important characteristic of his philosophy in general. The classic medieval works of Jewish thought, whether philosophical or capitalistic, are all written from God's point of view. In other words, they explain the nature of God's providence over the world, how and why he created the universe, how and why he communicates with prophets, the reasons he gave various mitzvot, et cetera, et cetera. Ramesh Lveic, and others, in the contemporary era, shifts the focus. He no longer views the classic issues of Jewish thought from God's ultimate perspective, but rather from the limited human perspective. Ramesh Lveic knew that after concept knowledgement of the limitations of the human intellect, it was impossible to speak philosophically from God's perspective, nor was modern man attuned to such metaphysical talk. People need to understand how to deal with things from their own human point of view. One illustration of this trend in the Roves philosophy is if we would compare his treatment of Talmud Torah, Torah study, to that of his great great grandfather, or maybe I missed a great there, Revheim of Volosian. Revheim of Volosian, the founder of the famous Volosian Yeshiva, wrote a famous work called Nefrachaim, and the most celebrated section of that is the fourth section where he deals with Torah study. Now, more than just explaining the importance of Torah study, the Nefrachaim develops an entire theological system which places Talmud Torah at the apex of human achievement, and the reason that the Nefrachaim so extols Talmud Torah is because of its unrivalled and indispensable effects on the metaphysical realm, the world of the Sfirot to use the capitalistic terminology. In a sentence, whereas all Mitzvot have positive effects on one Sfirot or another, Talmud Torah leaps over all the Sfirot and has an effect straight on the insuff, so therefore it's the most powerful religious activity that one can engage in, in terms of effecting a metaphysical repair within existence. Now, Revsolvechik also extols Talmud Torah. However, not because of its effects on God, but rather for its effect on man, on the person who studies, Talmud Torah cleanses the human personality of its vulgarity and its pettiness, it fosters bold and creative thought, the Revs devotes an entire book, Halahik Mann, Isha Lakhah, to delineating the contours of the religious personality that is shaped primarily through its immersion in Torah study. Thus, we see that although the Revs philosophy places God at the center of man's existence and it demands unqualified commitment to God, nevertheless, it focuses its attention on man and his problems. Now, to turn to our topic today, one of the most striking examples of the, of the Rev's tendency to view things from the human perspective, not the divine perspective, is his treatment of the problem of evil and suffering. In his mornavuheem, the rambam deals with the problem in a metaphysical manner. He says that from God's perspective, evil doesn't exist. I won't go into the details of his answer. You can look it up in the third section, chapter 10, of the mornavuheem. Now, Revsolvechik on the other hand says, I don't know what goes on on the metaphysical level, but evil suffering is an undeniable human experience, whether or not it exists metaphysically or not, human beings experience it, and you can't deny that. Therefore, he's not going to explain away suffering on an intellectual level. Such an approach, such as that adopted by the rambam in mornavuheem and others, it would be problematic on several grounds. First of all, it's intellectually shaky. How can we know if we have a finite human intellect? How can we know what God sees from his infinite perspective? Second of all, and perhaps more powerfully, it's morally objectionable. If someone is unfortunate, if he's suffering, if he suffers a loss, if he's in pain in any way, to tell him that metaphysically there's no such thing as evil, denies a legitimacy of the person's suffering. And third of all, not only is it intellectually shaky, not only is it morally objectionable, but such an explanation today is practically useless. It does not help a sufferer cope with his pain. The rav says in one place that in Europe, perhaps in the generation of his grandfather, you could give a metaphysical explanation of suffering, and it would help people cope with their problems. And he said when he came to America in the 1930s, steeped in European learning, he became a congregational rabbi in Boston, and he had to deal with the pastoral duties of a rabbi, and one of those things is to deal with people who are in pain, who are suffering, who have had a loss, and he told them what he had learned, you know, the metaphysical explanation, and he said, "You know what? It didn't help anyone." And therefore, instead of giving a theoretical explanation or justification of suffering, which is a passive undertaking, the rav instead proposes a practical active halakhic response. In other words, he's not going to explain why man suffers, but he will say, "Given that man suffers, what should he do?" This doesn't deny the reality of suffering, and he says this is how halakha works. It doesn't ask why, but what do I do? This is the way of halakha. Now, in a nutshell, his response to suffering, "What should I do when I face suffering?" is repentance, chuva, which means the ability to utilize suffering as a catalyst for self-improvement or self-creation. So now we have to ask, well, what does the rav mean by using suffering as a catalyst to self-creation, to self-improvement? In Coldididofek, where it's the first written place where he well, he actually talked about it in an earlier place, but that was his major treatment was in Coldididofek, an essay which was based on speech in 1956. It was published around 1960. He says there that the message of suffering, the lesson that we have to learn is empathy. When one experiences his own vulnerability, he learns about the interrelation, the dependence on others, and it should make you more sensitive to others, feel sympathy, feel fraternity, and get involved with chesed. It also teaches you that we have to firmly resolve to fight evil, whether the evil is disease, poverty, or even amalek. Now, in, out of the whirlwind, the rav adds a whole new dimension for this discussion. In other words, in Coldidofek, he said that we have to use suffering as a catalyst for self-improvement. He offers one way in which to do this, but he doesn't really go into detail about what to do. What do you do with your suffering? In, out of the whirlwind, the rav does develop this in much greater depth, and that's what I want to discuss for the remainder of our time, and he does this on the basis of his own experience, and this is the background to the essays that he writes in Coldidofek. The rav was giving a series of lectures sponsored by the National Institute of Mental Health between 1957 and 1960. It was a three-year series. In late 1959, the rav was diagnosed with cancer, and he had to undergo surgery. As we'll see, he says he wasn't sure that he would survive at all. He paused his classes. He had to delay his daughter's wedding for over a month so that he could recuperate, and then when he resumed his classes, several months later, he gave a series of lectures which are contained in the book out of the whirlwind. They're the title essays. The lecture called "Out of the World Wind" in the book of the same title is the speech that he gave upon his return after recuperating from his own encounter with mortality, and in that essay, he's very uncharacteristically open about his own illness, and he talks about two things that he learned from his illness. Now, I think that if we have time, I'll explain why these are relevant, not just to one's encounter with death, but to other occasions as well, which will develop soon. I think that they have clear relevance to not just to man's ultimate confrontation with his mortality, but even to our annual confrontation with our mortality, namely the Yamuna rhyme, where we plead with God for life to give us another year of life, and in the context of Purim, Kipurim, I think that it's relevant to discuss today as well. So let me open. I'll read a passage where the rub talks about what he learned from his illness. I'll read first from page 134. He says, "The night before my operation, when my family said goodbye to me, I understood the words of the psalmist, kiyavivi miyazavuni vashem yasfani, when my father and my mother forsake me, the Lord will take me up. I had never understood this verse. Did a parent ever abandon his child? Of course not. Yet in certain situations, one is cut off even from his parents or his beloved wife and children. Community life togetherness is always imbued with the spirit of cooperation of mutual help and protection. Suddenly one realizes that there is no help which his loved ones are able to extend to him. There are onlookers who watch a drama unfolding itself with an alterable speed. They are not involved in it. This realization brings to an abrupt end the feeling of togetherness. I stand before God no one else is beside me. A lonely being meeting the loneliest being in utter seclusion is a traumatic but also a great experience. In other words, the first lesson is the lesson of loneliness. One realizes that he stands alone before God. It leads you to feel closer to God. There's no one else upon whom you can depend. This I think we can also see in other contexts, for example in the context of Yom Kippur, many people have been puzzled by the minhag of saying Col Nidre. Some people even eliminated it from the liturgy of Referential Refile Harshan, his first shul, eliminated it. Why should one commence the solemn day of Yom Kippur with a prosaic declaration renouncing with one's vows? Why is Col Nidre recited in this tune that is so awe-inspiring? According to what I just said, quoting the rub, it becomes clear. If you're going to stand before God and ask him, Anyom Kippur, to grant you another year of life, then you have to divest yourself of all other commitments and commit yourself solely to God. You can't enter the day of judgment on Yom Kippur without saying Col Nidre saying, "I stand here like the rub on the threshold of his operation realizing that all my other commitments are limited. Only my commitment to God is infinite and therefore I commit myself solely to you and therefore I have the right to plead for another year of life." The second lesson that the rub learned, second way that he turned his suffering into growth, was by confronting non-being. He says the following. I'm reading now from page 131. "My existential awareness before his illness was an absolute one. Non-being did not enter into it. I would not sustain my gaze upon my hilly. Whenever I started to think of death, my thoughts were dashed back and they returned to their ordinary objective to life. When I looked on my grandson, I always tried to think of him as if he were my contemporary. I believed that we would always do things and play together. Then, sickness initiated me into the secret of non-being. I suddenly ceased to be immortal. I became immortal being. The night preceding my operation, I prayed to God and besetched him to spare me. I did not ask for too much. All I wanted was that he should make it possible for me to attend my daughter's wedding, which was postponed on account of my illness. A very modest wish in comparison with my insane claims to life prior to my illness. The fantastic flights of human foolishness and egocentrism were distant for me that night." In other words, when one, in other words, when one stops perceiving himself as being immortal, then, on the one hand, it will relieve one's petty fears and worries, and it also awakens his awareness of time, of the limited amount of time that he has on earth. It enables you to assess, "Wait, given that I am mortal, that now I have actually internalized the fact that I'm mortal, why am I here? Why did God place me at a specific place, in a specific time with specific talents? What am I supposed to accomplish with this? What's my unique mission?" The rub says, "God summons man to service. Our life is a meaningful assignment, abounding in responsibility and commitment." So when one confronts the possibility, when one confronts the fact that one is mortal, then it should awaken in you a sense of commitment and mission, and to clarify who you are and what you're supposed to be doing. Now, this is relevant also to Yamuna Raim when we do a Heshponan Ephish. In fact, Revlachtenstein once gave a very nice explanation that's related to this. We know that there's a mitzvah year round to do chuva, to repent for sins. However, the rambam says that there's a specific mitzvah of doing chuva during the Assarit Yume Chuva. "Why do we need to mitzvah? What is the nature of the specific mitzvah of Chuva during the Assarit Yume Chuva? What does it add to the mitzvah that we have year round?" Revlachtenstein suggested that year round they were commanded to do chuva for specific faults. "I did this wrong. I'm not going to do it again. I'll try to improve myself." But during Assarit Yume Chuva, we do a radical chuva. We examine our fundamental assumptions, our fundamental direction, not point by point what did I do wrong here, but where am I headed? What am I doing with myself? Not in response to any specific stimulus, but just a general reexamination of one's path. These are very important themes in the Revlachten general, and that they demand a careful thought on our part. If everyone is summoned by God to fulfill a mission, then suffering can awaken one to this awareness and can make him get back on the path that he's supposed to be on. The Rev says that in general, God will give one bounty and will give one the ability to fulfill his mission. However, very often we're distracted by the pleasures of our existence, by the bounty that God has given us, and we're distracted from what we're supposed to be doing with it. God has given it to us. God has given us abilities and means to accomplish certain things. And if we don't respond to God's summon through bounty, then God will summon one out of the whirlwind, as the title is, out of the whirlwind, out of the whirlwind of suffering. And this forces one to confront his destiny. We need to use our good fortune properly. We need to respond to it before we are summoned in an alternate way. It is a matanal tonight, the Rev says. God has given us gifts to use in order to help others in order to further our mission. So, to conclude, just as Yom Kippur is a day of Hshbonan F. Ash, Purim also has an element of Hshbonan F. Ash because when everyone confronts one's vulnerability and one's mortality, one has to perform a Hshbonan F. Ash. And much more than what I have said can be found in this book. And I hope that both Purim and Yom Kippurim will stimulate all of us to do the proper Hshbonan F. Ash and that we should respond to God's summons out of bounty and not out of the whirlwind. Shabbat Shalom. You have been listening to Ravi Rani Zingla, speaking about the books published by the Taurasala Foundation, the books of Maran Harav, Yosif Dovar, they be salivated. Rebenobach here, in the beginning of today's Pasha, has a little hint, a little kamachi, which it's worth remembering just in order to know the facts. He says, "Vishakranti Bittorham". The Khazal say that the first Beethamik Dash was in existence for 410 years. Second Beethamik Dash was in existence for 420 years. You don't remember the numbers, so the Beethamik Dash gives you a key. "Vishakranti Bittorham Tafyud". God will dwell. Tafyud 410. That's the first Mittash, taking the same words, same word, "Vishakranti" and changing the order of the letters. Vishshani, Vavshin, Nud Yud, the two letters which are missing are the Taf and the Haf, Vishshani, and the second one, Tafkaf 420 years. As the Suly Mittash Vishakranti Bittorham, I will dwell in the midst 410 years and the second time 420 years. "Vishakranti Bittorham. Vishakranti Bittorham. Vishakranti Bittorham Tafyud. Vishakranti Bittorham, Nud Yud, Vishakranti Bittorham Tafyud, Vishakranti Bittorham Tafyud, Vishakranti Bittorham Tafyud, Vishakranti Bittorham Tafyud, Vishakranti Bittorham Tafyud, Vishakranti Bittorham Tafyud, Vishakranti Bittorham. Point out that it says, "Vishakranti Bittash, and not Vishakranti Bittorham Tafyud, Vishakranti Bittorham, Vishakranti Bittorham Tafyud, Vishakranti Bittorham Tafyud, Vishakranti Bittorham Tafyud, Vishakranti Bittorham, this building that they are building is called a Mishkan. Therefore we always refer to it as a Mishkan, the Mikhidash refers to the Bitt, to the built house that was built in Eretus El Nushalayam, which is called Mikhtash. It's true the Gamaa says Mishkan ikri miktash miktash miktash ikri miktash ikri miktash khan. That words can be used interchangeably allowing us, holarchically, to learn one from the other. But nonetheless the Torah consistently refers to the tent built in the desert, was translated as a sanctuary or a tabernacle, is referred to as a Mishkan. Only over here this one time it says, "Vishak point sisan," the Shakh explains with the same principle that I mentioned in the beginning of today's broadcast. He says the real miktash, the real thing being built, is the Jews themselves. As I said, "Vishakranti Bittorham." He says, "That's why it says vasu." After all, God says to Moshat, "How the Jews to bring you the materials." So it said, "And then you will construct the miktash." They just bring the materials. But it says, "Nad ve asita," you should make the miktash, "Vasu," they should make the miktash. And the reason is the Shakh says, because you may be putting the materials together, but they are building the real miktash. Because the real miktash is again the human being, the human soul, the dwelling place for God, the mere kavadishrinadi, the support, the chair, the throne of God is indeed the human presence. So the Shakh says, "And how does one do that?" How does one make oneself into the seat of the holy presence of the Shrinah? So the Shakh says, "It's not by having the intention to be a mishkan, to be a dwelling place for God." The intention that you have, which makes you a dwelling place for God, is to be a miktash, to sanctify yourself. You don't intend God should dwell within you. What you intend to do is make yourself a better person, to do its world, to learn Torah, to sanctify your life in midot, in the way you act, the way you think. That's your intention. Doing that, make sure you're miktadish. You sanctify yourself. You become a miktash. If you're a miktash, then be shahranti, be shahranti, be tohran. The Shakh points out, in the end of this process, it says, "Vasu lee miktash, be shahranti, be tohran, ke hola, shahrani, mareot, ha." God says, "You should make a miktash." Then he continues, "According to the plan that I'm going to show you, moshua, beinu, be ha' sinai." In the last process, be shahranta, asu. So Shakh's, what do you mean, be shahranta, asu? It says, "Vasu lee miktash, ke hola, shahrani, mareot, ha." Eta, nithamishkah. You should make the miktash, according to the plan. And thus shall you do. If it wasn't for the verb, it just said, "Thus shall you do," she would have split the pashuk. "Vasu lee miktash, be shahranti, be tohran, make a miktash," and I would do it all in a minute. "According to the plan, do it." I mean, I wouldn't bother so much that it says, "Do it twice." But what do you mean, be shahranta, sir? If it says, be shahranta, sir, then the pashuk has to be, do the miktash according to the plan, and thus you should do it. So it's totally unnecessary, and thus you should do it. It says, do it according to the plan. What do you mean, and thus you should do it? So Shakh says, no, because there are two different sanctuaries being built. One is, in fact, the physical one, which indeed is built out of gold, silver, copper, and skins of animals, etc. And that's built according to the plan that I will show you on the mountain. Vasu reinta asu do the same thing again. What's the again? Because the real ultimate miktash mishkan is the human personality and human soul. So you should build that according to the same plan. Shakh then continues, without going into the details, he claims that you can draw a paradigm between the real mishkan and the human personality, fits into the avanakodesh, is the human heart, and then he goes through the entire human body and draws parallels between the structure of the mishkan and the structure of a human being. The details are interesting, but the important point is the principle. You should build the miktash out of materials, physical materials, bereinta asu, and then do it again in and of, in yourself. And now, as usual, we conclude with the halo hai yomit. And now for today's halo hai yomit. The halo hai we did yesterday, but not happening in a high place, is one example of what the rambam calls tikkun makom. The mamamin ho hai yomit phila organizes the the numerous tens of halo hai yomit scattered through halo hai yomit into given categories. And one of them is called tikkun makom, making the place appropriate. And yesterday's halo hai was one example of that. The ultimate tikkun makom, which Ramavi doesn't even mention in his halo hai of tikkun makom, but the ultimate halo hai dealing with the place to dive in, is the halo hai of beit knesset. The makhaba paskins in shohan aruch, yishtadel adam lit paler beveit knesset, imhat sibu. Imu anus, sheinoy a halo halo beit knesset, y halo hai lit paler bei shahash at sibu mit paler. Notice the language of the makhabir is yishtadel adam. Person should make an effort. Person should try. It's impossible to say that this is a hriyur, but it's a good thing. It's something which a person should try, should try to do. From the sibyat, the deal with beit knesset in a sashat barad, there would appear to be two different reasons why a beit knesset is special. One has to do with the fact that it's sibu. Basically going back one step, there are two different halo hai out here. One is to dive into feilabir sibu. And one is to dive in beveit knesset. Diving to feilabir sibu, you could dive in even not in beit knesset. And the way the, if you take all the different posts, come together, the way the posts came great, the different possibilities is the best things to dive in in a beit knesset, shul, makom kavua, beit sibu. The next best thing is daven beit sibu, even shlava beit knesset. Sometimes you make a private minion someplace. If you can't dive in beit sibu, then there's a halo hai, which most postkim quote, although it's not explicit in the grammar, but most postkim understand that it is, it is the interpretation of at least some of the gmajat, that one should dive in bebeit knesset, even when there's no sibu is there. The fourth level is that which the makaba mentioned in the extension of what he said, what I quoted, that if you're diving at home without a sibu, you should dive in at the same time as when the sibu is, is diving. What is, what is the ma'ala, what is special about these things? So one is to dive in beit sibu. There's a whole long list of ma'ala, that explains why it's good, why it's special, why it's appropriate to dive in beit sibu, and not be a head, all of which come down to in the end the statement, shilat, at sibu, nishma, at tamid, quoted by the rambam lehala hai. Thilat, at sibu is, is accepted, is heard by God. Thilat, a head, Thilat, a private person, who knows, that depends on whether or not you're worthy. Who knows if you're worthy, who can even say, who would want to say, who has the guts, and the hospital say that he is worthy, but Thilat, at sibu, nishma, at, nishma, at tamid. And so that is why one should dive in beit sibu. From there it would appear, in dealing with beit sibu, now we're talking about tikkunamakam, that there is a ma'ala, there is a special virtue of beit sibu, because it's the place where it's sibu adavans. In other words, the difference between beit nesset and some other place, my office where we have a minion on during lunchtime, is that the beit nesset is a place which that is, that is its purpose. It's ma'amakamakavua that Thilat bit sibu. And since Thilat bit sibu has a special virtue, a special ma'ala, so the place where it's sibu adavans is also a place to which, I guess you could say, God's ears are, are retuned. And therefore, one should dive in a beit sibu, and as I said, most post skim understand one should dive in a beit sibu, even if there is no sibu, but if you can dive in at home beit sibu adavan beit sibu adavan beit sibu adavan beit sibu adavan, it's beit sibu adavan in a beit sibu adavan in a beit sibu adavan, even if it's beit sibu adavan, it would appear to be a second virtue, a second ma'ala to beit sibu, and that is because beit sibu adavan is beit sibu. It's the house of God, it's a mikdash ma'at, it is like the beit sibu, it's replacement for the beit sibu adavan mikdash, a small, a minor, a replacement for the beit sibu adavan mikdash. For instance, the gmurai in beit sibu adavan al-siz, kohra ma'ashki muma arib the beit sibu adavan sibu adavan sibu adavan. He who gets up early and comes late in the evening to the beit sibu adavan sibu adavan, will be granted long life, shane amar, ashre adam shome al-li, le shkod al-daltotai yom yom le shmomu zu zot petri. Fortunately, the man who listens to me, he comes to my door every day and and keeps, watches over the misresult of my of my doorways. In other words, it doesn't talk about ma'at komashot fiilah, it's not my doorways, my place. Beit like nesset is the place of God, sukk then continues. In this world, you will go in the next world to beit mikdash. Shane amar, ashre yashre yashre beit terra audyadu chasela. He who dwells in God's house will do so again, will do so in the future. The definition here is that it's God's house and chasar will wear the fact that the beit mikdash, God's real house, is not existent, so they said, if you innovate nesset, now you'll be in a beit mikdash in the future. So I think that there are two separate ideas involved here. One is a place where dorabim, litzibur, davens, that's a place where God is listening because God has an agreement with sibur of chasar to listen to that fiilah. And the second halakhah is that it's a place which is simply the vishrinah, it's a place where ba'alam has there, the srinah is found, it's called God's house and God appreciates, God says come daven in my house, not daven in your house, come to my house to daven, to daven there. Then there's another halakhah that says if you're not davening with sibur and you're not davening a beit mikdash, there is a malata daven at the same time as when the sibur in your town is davening. Apparently the idea is that it's not a special place but it's a special time. The time when it's sibur is davening is an atrazan because since God again is listening to the sibur at that time, God has an agreement, he has a brit with amisal that he listens to at sibur, he listens to sibur of Israel. So God is listening, God is listening, it's a good time for you to daven. I think some people also explain it somewhat relatively more mystical manner that when the tfiilah that sibur is going up you can somehow attach your tfiilah can hitch a ride. On there tfiilah, but the simple part is that there are in fact places which are special tfiilah and also there are times with the special for tfiilah and therefore if a person is davening beit mikdash because he was unable to come to daven bit sibur, he wasn't feeling well, he's not able to make it. The time that tfiilah is davening is also a time which is special tfiilah, time when God listens to tfiilah and therefore it's a better tfiilah to daven at the daven at that time. There's another alah, which is quoted by many poskim, that says that there is a malah, there's another added benefit of davening with a lot of people. Barov am hadrat meleh, no it's not just davening with sibur, sibur is 10 people, any 10 people is called the kahal, it's called the sibur of Israel, but there is also malah of Barov am hadrat meleh, this basically refers to a different aspect of tfiilah, not that the acceptance of tfiilah, not that tfiilah, that sibur is shmah at tamed, the daven bit sibur gives you a better chance of having that tfiilah be accepted, but Barov am hadrat meleh means that it's a better praise of God, now it's not that you will be heard better here, but part of davening is service, tfiilah sibur is called avodat, avodata shm, the word evod, it's the service of God, we refer to God's kingship, we make God king, by serving him through tfiilah, and the more am, the greater the number of people, the greater the mahrut, the greater the royalty, the greater the kingship of God is, and so therefore many post-kim things that you should demo with the largest minion possible, here there's a consideration which I think everybody agrees to, is that tfiilah, the heart of tfiilah of course is kavanah, and therefore when one chooses a minion and one chooses a shul, it's very important to also choose the shul to which you feel most comfortable, which you can, which you can have the most kavanah, and therefore haldaq ala naysa, we all know that there are small shuls and big shuls, no one really argues with that existence, you have to dive in where it's best for you to dive in, it's a fact that sometimes in very very large minion, some people find it difficult to have the correct and proper relationship with God, but in any event if all the things are equal, the post-kim does say that there is a special mahalah, a yitaran, there's something special about it tfiilah, which is said bhirav am, and therefore if all the things are equal and you can go to one of two shuls, one with a bigger minion, one with a smaller minion, so they think you should go to the bigger minion, if it doesn't take too much of a price from you and your personal kavanah, your personal relationship with God, that's it for today, wishing you all a shabbat shalom un verach, we've completed another week of kmtt, we'll be back next week, kammande, another installation in the sheer inhale hot bhirah hot, until then, this is ezubik in gushitjian, in shivat haratjian, wishing you all shabbat shalom, fam kmtt, kimitjian, tecei torah, oda varasham meorushalaym.