Harav Yussie Zakutinsky Shlita
K'hal Mevakshei Hashem #2
Sefer Yehoshua - Chapter 15 - Capturing Kiryas Sefer
First of all, refer to Anonymous for the sponsorship as a sham for the breakfast and so on. It was like the "Sha'v'ah" about "Slakh", I believe that. - Oh, very. - Larissa and Kaylin. Okay, so we're, there's a sham up to Para Kessvav. The next Para can say for Yushua. The next Para can say for Yushua is really a little bit tying up, sort of completing the story of Para Kue Dalit. So that's what we're going to be learning this morning, probably a little bit shorter than usual, just to sort of complete a little bit of the Sugi, I understand that every time. Complete a little bit of the Sugi from the past Para Kessvav. So Para Kue Dalit basically, I think, pretty much almost three weeks, I think we were doing three weeks on Para Kue Dalit. And the kids are what we learned over there was the, it was all at the city of Heveran and Kauli Benufuna's acquisition or, you know, ownership, possession of the city of Heveran and then sort of transferring or partnering with Kauli Benufuna with Sheverlevi. The kids are what we spoke about is, is that the Indian of Kauli Benufuna's possession of Heveran with Sheverlevi is that yikud of Sheverlevi with Sheveriduhuda, which, when you put those two Shwazim together, you sort of are recreating Maestro Beno. Maestro Beno was from Sheverlevi, but also the first king, which is from Sheveriduhuda. And the Kitzer, what that means is this Indian of revealing Ruchnius and Gashmius can be being completely one, like not being disassociated at all, body and soul, mamish unified. And, you know, we're persons, you know, we talk about like Valetia Leviovada, persons dedication to Ruchnius results in Ruchnius, Gashmius and Ruchnius completely unified, not any separation at all, which is the schlamus of what our Tisceral ultimately really is. Bezar Shwamishir comes, it'll be fully revealed as a place that's not physical, that's receptive to Ruchnius, or Ruchnius that has a physical part to it. It's one and the same, Ruchnius and Gashmius, they're banish on, again as we've been saying, this is a revelation of Elikos, which is sort of like the essence of God, and the essence of God is deeper than both Ruchnius and Gashmius, God created both, God is not Ruchnius, more than God is not Gashmius, God's neither, he's bigger, he encompasses both, so when we get to that deepest place in Elikos, then Ruchnius and Gashmius becomes unified, there's no hallep between the two, that's my cherbeinu, that's the city of Revinu, we spoke about a place of Krius Amazim, with Krius Amazim, with Krius Amazim, with Kivriu, with the Kvarus sorry manu, the Kvarus office and so on, we spoke about last week that this is returning back to Adim Qaidimahret, so we spoke about that as well, that the yikr of Shavelevi and Yerudah in the Ramban and the Andr Shmit of the Yivel, he uses the shyness of going back to like him, us as Adim Yash, so we're returning to Adim Qaidimahret, Adim Qaidimahret, was a madregi, we're in a shaman and good for mamish unified, this is what we're talking about, the madregi of Shahranun, Revrin is Qibranun, these other than the other we spoke about, and again that's all from Kolev, having the city of Revrin, and then Donnie getting it to Liviam, like we spoke about a couple of weeks ago, I see that because of that, the ownership of Shavelevi, since it came from an individual of Kolev, so now their ownership in Revrin is Biprati, it's not only Bifanah Kole, and that Indian of Shavelevi, having a full specific and true acquisition of a place in Arzistro is itself this Indian, Shavelevi being Ruchni, and having a Relek in Arzistro, Bifanah Prati, that's the year of Ruchni, which is my Shavelevi, again that's what we've been speaking about for the past few weeks, that was on Perikut dal, Periktess Vov, sort of extends the story a little bit, and we'll see how it connects to everything we've been seeing, but we'll see the Succam first, so in Maramukkah number one is you have the first few Succam, in at least the part of Periktess Vov, that's negaitos, so again like I said, in Perikut dal, it was Kolev in Yifuna, being given permission, getting a bracha from Yishobununun, which is again where we've spoken with Maramukkah, Kolev in Yishua, Yishobunununun was a Schliech of Shavelevi, Korntharizal, it was in Sabar within him, Shavelevi, right, and then so Yishua and Kolevi together, there's Levi and Yehuda, and that's why when Kolevi gets the city of Haverny, he has to get it from a bracha from Yishobunun, and so that was Perikut dal, comes Periktess Vov, and Periktess Vov tells us there was a certain part of Haverny, or like a suburb, I guess, of Haverny, that was called Keir at Safer, the city of the book, Keir at Safer. And so, again, we'll read the book, and we'll see how HaZal interprets them, but it says like this, but Yomar Kolev, again, this is in Periktess Vov, Yomar Kolev, Kolev said, evidently, it's simply reading the words, it sounds like this particular suburb of Haverny, or this part of Haverny, Kolev had a hard time conquering, I guess the enemies there were very strong, or whatever the case may be, so Yomar Kolev, so Kolev made the following proclamation, Ashir Yaqis, Keir at Safer, Ulaqdah, someone that's able to attack Keir at Safer, and to conquer it, Vanessa D'Ilais Aksa Beitilisha, I'll give him my daughter Aksa as a wife, that was the author that Kolev made, Voyil Q'daw A'Snil Ben-Qinaz, A'Snil Ben-Qinaz, who was a half-brother, more interpreters, a half-brother of Kolev, so he took up the challenge, and he was able to conquer it, so Voyil Q'daw Aksa Beitilisha, so Voyil, keeping his words, so Kolev gives his daughter Aksa to A'Snil Ben-Qinaz, okay, now he says the past, like Vayibah Voyil, but Tisiseo Leishol Neisevia, so now when they got married after their marriage, so Aksa the daughter goes to her father, Kolev, and she, but Tisiseo Leishol Neisevia, she sort of gathers the strength, to ask from her father, Sada for a field, why? So the past, Tis Nakh Malachammar, she, the simple types that she, I guess she was on a donkey, traveling to her father, she got off the donkey, Voyama-la, Kolev Malach, and Kolev Caesar, and says, what's, you know, how are you doing, what do you want? So the timer, so she says to him like this, she says to her father, to Noli Brakhah, A'Snil Brakhah, in other words, give me a portion, Ki'er it's an egg of nazati, because I guess this place Ki'er is safer, the Pashtus was somewhat desolate, and it was, it was empty, it wasn't very fertile ground. Vinasati Lei, Goulais Malacham, and I want you to give me a place that has abundance of water, so it should be a fertile place. So Vi'it En-la is Goulais Aliyyas, Ves Goulas Tatiyyas, and so Kolev responds, and he gives her a place, you know, some sort of place that had water flowing from above, from below, you know, a place that's more fertile. That's the simple sakim. Okay. Kamsa Gourn Tumurah, sakmurin Tumurin dav tazain, the Gourad, completely reinterpret these sakim to be something altogether different, we'll read it together, and then we'll see. Tanah, says the Gourn in Tumur, tazain, Amadal, Tanah. The Brice of Teaches, Ellef Ushvameyas Kalan Ughamurin, a gazaira shavas vidikt dukkaysai for him, Nishtagrubmea Valish al-Masha, when Maishaben was nostalgic, when he was nifthir, a thousand, seven hundred parts of Tarshbulpa were forgotten. Including in them, Kalvihlimas were forgotten, gazaira shavas were forgotten, dukkaysai for him, dukkaysai for him means, you know, sometimes in Mishnayas you have like listings, like Arba Rosh Hashanamhem, Arbaavas Nizik, and, you know, these types of listings. So those categories, those ways of like remembering certain halakhas in that systematic number of form, that's called dukkaysai for him. So there's also, even by the times of Maishaben or the Mishnayas, that's the sakim by itself the Mishnayas go back to Maishabenum. So there's listings of halakhas to make sure that you remember them. Those were called dukkaysai for him, many of those were forgotten. So altogether, thousand, seven hundred halakhas of Tarshbulpa were forgotten during the availess of Maishabenum. Amrabavo, and Ravo said, Afal Pikain, despite the fact they were forgotten, gazaira nazil bin kunaz, mitaykpopul, a snow bin kunaz. This mysterious person that we just learned about, the son-o-law, half-brother and son-o-law of Kallabenum was able to return these forgotten halakhas of Maishabenum back. Now that's what's amazing, by the way, a lot of these things, like Xereshava, these halakhas that were forgotten, many of them, Kallabakhams you could come up with on your own. But a lot of these halakhas are from the Torah, you know, and nevertheless, a snow bin kunaz was able to figure it out. Shanem, says the gamara, because this is the meaning of us, if a yulka das, snow bin kunaz, then a snow bin kunaz conquered Kyra Sefer, in other words, what the gamara is interpreting is that the story is not talking about a suburb of Hevern, even again, it's a simple Pshat. Kyra Sefer means these halakhas that were forgotten from the times of Maishabenum, from the avales of Maishabenum, and Kallab was making a proclamation, "Whoever is able to conquer Kyra Sefer was able to return these forgotten halakhas, I'll give them my daughter for a wife." So now the gamara goes on to continue interpreting the story based on this, Vaheba Vaya. So again, a snow bin kunaz returns them. He conquers Kyra to the place of the book, and it was the halakhas of Maishabenum. So he gives him his daughter. Vaheba Vaya, they get married, but the seo lish al-Maseviyya saw that, right? So she wants to ask for a field, but Tiznaq Malchambar, and she goes off to donkey to ask her father. So the gamara is bothered with the question of like, "Maivat Tiznaq, first of all, that lush in Tiznaq is very strange." Rashi over there, and say, for Yeshua, has to go a whole pilpul, quoting Succamentinach, to show that the Tiznaq means to like go down, lower yourself, but it's not a normal word in Tinnach. So what does the Tiznaq mean? And what's this whole Indian? The gamara is like also asking the question, "She's traveling on a donkey. She gets off the donkey. It's an Afkimina. What position she was?" Whatever. She asks her father. I don't know how she got there. She took an Uber. It's an Afkimina who knows how she got there. So what's this holding of going off a donkey? So Amarava, Amaraviyya Succ. So Rava said the name of Aviyya Succ, Amaraloi. She was saying to her father like this, "Mah ha'mor za." Just like this donkey, "Ki'ven Shein le mah hababus a miatzoyek." "A ha'mor za' give all the animals, give all the, but if a ha'mor it doesn't have, doesn't have an avis, a trough to eat from. So the animal's going to make a lot of noise and it's going to get upset." So kachisha, so too a woman, is like this, "Ki'ven Shein le tufu wa taqbeza." You know, her husband can be a big tzadik, if Amaisa is no bread in the cobra, if there's no money. So miatzakis, that's the nature of Anisha, she's going to be, she's going to start complaining. Like there's no pranhasa. So in other words, what is she saying to her father? She says to her father like this, "Battaimar, tenulli bracha, give me bracha ke arit. Hanegev nesasati, you gave me land that's desolate." In other words, "Bai isha manugam kotayv nesat vernasati, you gave me a husband who's a big tzadik, he's a big tama kacham, he was able to return a thousand, seven hundred al-lachas that were forgotten for mai sha bein a savelas, but there's no pranhasa. There's no pranhasa. It's a desolate house. It's like a ha'mor za' like a ha'mor za' says without food. What am I supposed to do? What am I supposed to do?" So that's what she says to her father. Goulaise mai, she says, "You've given me goulaise mai, what is goulaise mai?" I mean, aw, damn shame, by ill, terrible, vat. My husband just has started. He doesn't have anything else. There's no source of pranhasa. So what does the passek say? So again, on a simple level, she says, "Okay, I need a better land." And Khalbina Funa gives her land with water coming from above from below, but this is a little more interpretive. That Khalb gives her, again, an area that has waters from above, waters from below, omulah. Khalbina's response was like this, "Ni shidar al yoyna vetar tainimi, vakashiran mizainis. I've given you a husband who's comfortable above and below in the secrets of the universe from above and below. And from him, you're asking that he should go to work and make pranhasa for you. I've given you everything that you need. He's someone that's connected from above and below. That's from there you should be able to have everything." Rashi says, "Adam shatar gulule, is someone that Torah is revealed to him?" And that's what it means, shidar al yoyna vetar tainimi, is someone that exists above and below. Yvakashiran mizainis, such a person you're going to answer pranhasa, vakashiran. He's not going to need to go to work. Yvr sivboq, because by Torah it says, "Hai sakhani ya sahikha," the Torah can be like a boat that brings in merchandise. So again, let's go back. How is the Quran interpreting the story? The rest of them is from the following thing. Khaleef conquers the state of Khaleef, and that was parakir dal. All of a sudden, Khap's an Indian in his head that we need to find someone to return the forgotten halakhas of Maishra Vayna, and then he makes his proclamation, whoever's going to return, whoever's going to figure out the 1,700 halakhas that were forgotten when Maishra died, whoever figures that out and is able to return them, he's going to have my daughter as a wife. Khaleef's a funny thing. First of all, what is the forgotten halakhas of Maishra Vayna, by his availas, have to do with Khali Vayna Vayna. If you do that, then I'll give you my daughter with Shaqis, what is Khali Vayna Vayna being a son of a Khali Vayna, if you have anything to do with this Indian, and why is Khali Vayna Vayna start to this now? And then what happens? Okay, fine. So Snaem Vaynaanhasa is like her to do it. And then the daughter comes to her father and says, "Yeah, he's a big kamkhaha, there's no parnasa." Right? And what does Khali Vaynaanhasa say? What do you mean no parnasa? He's a master of the secrets from above and below. Of course there's parnasa. No, there's no parnasa. Like there's no parnasa. The bank account is on zero, you tell me, "I'm telling you, there's no parnasa." So Khali Vaynaanhasa is saying, "He has the keys of parnasa. It's there." "What's going on over here?" Let's go further in the gummar. The gummar says, "I mean, if you have, this is everything we've known in part of the Bali, Myshar Vaynaan," okay, but we'll see, "Tana, the gumara, the gumara, the gumara goes on." Okay, you know, before we get to the next part of the gumara, let's interpret everything we said until now. No? Based on everything we've been seeing in Parakiah Dalit about the whole story of Khali Vaynaanha'iv and Reek and my Khali Vaynaanhasa, conquering the city of Khali Vaynaan and then giving it over to the Liviam, unifying Lavian Yuhuda, recreating Myshar Vaynaanha, creating a matziv of where Roachniz and Goshmiz, their mom is one, that's everything we're talking about. That's the story. Once Khali Vaynaanha conquers this, the city of Khair Vaynaan and gives it over to the Liviam, which means that now you've recreated, sort of speak, Myshar Vaynaanha'iv. Now, we have an opportunity, says Khali, to return those forgotten halakhas when Myshar died. Because what does it mean, the death of Myshar Vaynaanha? Myshar is no longer here. It means some levels of terror are forgotten. But if Myshar Vaynaanha is recreated, it means that Myshar Vaynaanha'iv is an arity straw. He's able to get there. It's like we spoke about last time that in Revan, in Maris Mahapela, that's where Myshar Vaynaanha's talk is buried. The Molochim took Myshar Vaynaanha from Harnavu'i by after Zestalkas and bore him to Revanha'iv. Because Myshar Vaynaanha'iv means a yikrut of physical and spiritual where it's one and the same, which is exactly what Revanha'iv is. So now that Revanha'iv is conquered by Khali Vaynaanha'iv and given to the Liviam, which is Lavin Yudah, which is Myshar Vaynaanha'iv is fundamentally as one, so now we've brought back Myshar Vaynaanha'iv and now Myshar Vaynaanha'iv is brought back. We should have his detourous back after his Zestalkas that was forgotten. Those Ralakhs were forgotten because Myshar died. Myshar didn't die. So Dafka therefore, Khali, at this moment, that's what it's hinted to, returning the Ralakhas of Myshar Vaynaanha'iv after his death, is hinted to as if it's a suburb of Revanha'iv, that's why it's described like that, because this is an extension of Vaidav Revanha'iv, of recreating Myshar Vaynaanha'iv, and then when his daughter comes to her father and says, "What does he say? What do you mean, "The whole Indian of Myshar Vaynaanha'iv is, 'Dar-bao-yawn-e-vat-ar-tai-nem. He's not just a big camaracham. His tire is a Myshar Vayna-dik-a-tire. His tire is a tire that's unites Revanha'iv, everything in his life is Yikrut." So of course his tire will produce Brahma's begashmias, because his whole Indian is to be Myshar, it's to make Yikrut them between Ralakhas and Gashmias, that's why, his ability to return the Halachas of Myshar Vaynaanha'iv after his Astalkas means that Asnil Ben-Khanaz had this kayak of recreating, of recapturing the end of Myshar Vaynaanha'iv, and the end of Myshar Vayna'iv is Ruchnias and Gashmias being the same. And so the Hadslach of Asnil Ben-Khanaz in his Ruchnias, of course, will produce Gashmias. It usually doesn't work like that, right, because two separate worlds, Ruchnias and Gashmias. But the whole Indian of Myshar Vaynaanha'iv is that it's not two separate worlds, it's one of the same. Asnil Ben-Khanaz, which is again recreated by the city of Revanha'iv of Lavi and Yudub being united, and therefore now it's an opportunity to mamish recapture Myshar Vayna'iv's light by returning those for Ghan Halachas, thousand, seven hundred Halachas, and Asnil Ben-Khanaz actually did that, so of course, therefore now that Asnil Ben-Khanaz sort of contains within his al-Vayda a re-emergence of Myshar Vayna, so of course it's going to be in such a way of Ruchnias and Gashmias merging as one. And of course it's going to be pronounced. So you have to just believe that it's going to happen. Let's go further. Tana, the Gomara says, you know, just to give a little bit of, to appreciate what we're about to see right now, I, when did we speak about this? I can't remember what Shira was or what, we talked about Maishu, oh yeah, this one was Shua's. We spoke about this one's that in order for Maishu Abayna to feel comfortable in Arity's role, there's also an A'Vayda of uniting Maishu Abayna'iv with Davenham'elach. Maishu Abayna'iv, the words Maishu Abayna'iv equal Maishu Abayna'iv Myshi'ir. So Maishu Abayna'iv always comes together, right? Because the land of Arity's role, the Ma'lchas, Maishu Abayna'iv is the king and Davenham'el is the king. So you can't have two kings in the same country, it doesn't work like that, right? So yeah, so therefore, in order for Maishu Abayna to be in Arity's role, we have to say that Maishu is Daven, and Daven is Maishu, there's no difference between the two. And so, since Asin al-Bhenkenaz is trying to resurrect Maishu Abayna'iv in Arity's role, that's what's going on over here, and Asin al-Bhenkenaz, now that the groundwork has been laid by Koloben Yufunah, capturing Revan, giving it to the L'Vim, creating the groundwork for L'Avon Yudith to be united, for Rochniz and Gashmiz to be united. Now, Asin al-Bhenkenaz comes and solidifies the deal by literally returning the forgotten Al-Achas, for Maishu Abayna'iv by his estalkas, Maishu Kilobah Maishu Abayna'iv didn't die, and Maishu Abayna'iv is in Arity's role, and he continues to lead us, and Rochniz and Gashmiz are Maishu one. Aye, the Gash is. Arity's also a place of Dovra'm'elach. So in order for Maishu Abayna'iv to be in Arity's role, it has to be shown that Maishu and Dovra are one and the same. Sezdikumar. And so we have to therefore find this inion of Maishu and Dovid being united in Asin al-Bhenkenaz. Right? So Sezdikumar like this, Tana. The mark continues in Tamura. Tana, we have a tradition. Hu Asinil, Hu Yivets. In Tana, in Sefer Yeshua, he's called Asinil Benkenaz. In Divra'yomim, there's a mysterious person that's called the Yivets. That's his name. Yivets. But who's this Yivets? In Divra'yomim, it doesn't really say who this Yivets is. Sezdikumar. Asinil Benkenaz is Yivets. It's the same person. He had two names. Asinil. And Yivets. Umashmoy. Now interestingly enough, Sezdikumar. What was his actual name? Yuhudachishim. His name was Yuhud. That was his actual name. Both the name Asinil and Yivets were both nicknames. Okay? And now the Gamar interprets. Okay. So what's that? What do these nicknames mean? What does a steal mean? And what does the Yivets mean? So Sezdikumar. Asinil. What does a steal mean? It comes from the combination of Sha'anai Kael that Hashem answered him. Or is the name Asinil means? That Hashem answered his davening. You see the irony in that? The whole Eden of Asinil Benkenaz is what this Torah, that he was able to return the Fergannal locus of Maishabenah, which is Torah, that the Malchus of Maishabenah. That his name means to Daven. And as the Gamar is going to say, is that He was Zaija to understand and to return those Al-Achis of Maishabenah from his davening. You see in that, that Hasnil Benkenaz is himself a Yhred of Maishan Daven, but he's Zaija to Torah through his treeless. And that's why he's able to return Maishabenah in pterity's realm. Yivets. What's his other nickname? The Yivets. Shayyaw it's a rivet. Yivets comes to the word "revets" which means to like plant and establish that he was Marbitz, like Harbat Setar. He was Marbitz Tar. He increased Torah in Arzistro. So what's amazing is that his name is Yudah, but the two nicknames that he has. One nickname indicates is Eshkashr's ditzvila. That's the name Asinil. And the other nickname he has, Yivets indicates is Eshkashr's ditzvila, because that's exactly the only way it's going to work, to unite Tyra and feel it together. And as we've been talking about in previous times, Tyra is Roknius more, Tfilah is more high-oilum. Tfilah is high-ishah of this world. The Inion itself of uniting Tyra and Tfilah is itself an effort in uniting Roknius and Gashmius, which is Maishabenah, which is heaven and earth, which is Arzistro. Hashem Eshkashr's ditzvila even in the name Asinil and Yivets, you have this Inion is that his ability to bring Maishabenah to Arzistro is because he was showing that you could be Maishleic and learning through your davening, which is the Maishabenah, which is one of the same as the Maishabenah. Now the Gomorrah goes on to talk about it even more. It says the Gomorrah. I mean, no lunch on a kale. How do I know that Asinil answered his Tfilah? It says, "How do I know that Asinil was there to all of his Maishabenah and Roknius because of his davening?" The Tfilah says, "It says in Pasik, 'Yi krai yi vizul kai yizul alaymir." And this is the Pasik that says in Dvarayyamim, that's sort of out of nowhere. You don't know who this person Yivets is, but now we know it says, "It says the Pasik 'Yi krai yi vizul kai yizul kai yizul alaymir," and that's what's interesting, right? That's the ultimate Yi krai. In the Sukhim and say for you Shul, which is describing his success in learning, he's called Asinil. In Dvarayyamim, which is talking about his Tfilah, he's called Yivets, to Maishu United to. When he talks about his Taira, we remind you of his Tfilah. When we talk about his Tfilah, you remind you of his Taira. It's Maishu the same. So it says the Pasik in Dvarayyamim, "Yi krai yivets, the Yivets called Al-kai Shul-tasham, he said the following Tfilah, 'Embar-e-tiv-re-faini. Asinim, you should bless me. Vere-bei-saysk-vul-ayi, you should expand my borders." So we spoke about that Pasik, a couple weeks ago, in Shabbis, to expand one's borders, Maishu, Yaisif and David, we talked about that. Vere-bei-saysk-vul-ayi, sasham, you should bless me and expand my borders. Vahai-sayyal-tay-im-adhi, your hand should be with me, and others, you should give me help. Vasay, Mir-a-si, and you should fulfill my request, is the simple translation of it. The guilty itself is that I shouldn't have become sad. The Pasik doesn't say what he just says, 'Embar-e-saysk-vul-ayi, sashimim-adhi-tiv-re-faini. I don't want to fall into sadness. That doesn't say exactly what he's doubting for, but that was his Tfilah. Vahai-e-vul-ayi, al-kim, Aishashashal, and asinim brought him what he was asking for. So the answer was yes. Okay, so now the Gomorr explains, what was this Tfilah? So it says the Gomorr like this, 'Embar-e-tiv-re-faini. Asinim-adhi-siyyavits, he's asking, 'Embar-e-sashim, please bless me.' With what? B'Thyra. That I should be m'Thsli'a in my learning. In other words, he's 'dav-e-nayi, sashim-adhi-tiv-re-faini. Be'r-a-be-saysk-vul-ayi, and he should expand my borders with what? B'Tha-mih-dim. So his whole Tfilah is about his success in his ruchnies and his learning. Vahai-si-adhi-madi, your hand should be with me. What does that mean? Shlai-shtak-a-tiv-re-faini, I shouldn't forget my learning. So he's dav-e-nayi, you should learn, he's dav-e-nayi, you should be able to teach, he's dav-e-nayi, you should remember his learning. For us to m'r-a-si, you should do my desire. It says the gammar, the word 'r-a-si' comes to be 're-rei', like a high-verei, my brother and friend. She's 'dav-nayi-re-faini, sashim-adhi-tiv-re-faini, sashim-adhi-tiv-re-faini, sashim-adhi-re-faini, sashim-adhi-re-faini, sashim-adhi-tiv-re-faini, sashim-adhi-tiv-re-faini. I've built the Atsavi that I shouldn't fall into sadness, says the Gomorosh lois like Vena Yeats-Ara, Malishna, I shouldn't have the Yeats-Ara who's the heft of sadness, the Yeats-Ara shouldn't take me away from my learning. Ima to Isakain, Muta, the Rbanishlam, says that Stilbenkonaz, Rbanishlam, if you give me the answer yes, Givalik, imlav, and if you don't give me the answer that I'm looking for, Harani, Hylik, Nissis, Lish oil, then Kaput, I'm done, I'm falling into the abyss. So you see, it's an amazing thing, because usually, you know, Nakhman has a Tyra in the kutaihla, in the kutamaran, where he talks about that the nature of Davening is that a person, Sallik also talks about this, that there's a fundamental difference between Tyra and Fila, Tyra is, you have to, there's a certain position of strength and confidence that you have to have in learning, like as you have, you know, you're trying to conquer territory, you know, you're trying to learn more, understand more, come up with your own ideas, you have to have the confidence to ask Akash and to come up with your own answer, you know, there's a Hashem, always, lama yitain, like Mora says, the Hashem gives strength to Jewish people, strength is Tyra, so Tyra demands a certain confidence to Fila on the other hand, to Fila's very, it's very, very passive, it's very, you know, it's feminine by nature, it's, it's, it's receptive or banish on like, I need help, that's what Fila is. Therefore, if Nakhman says, or if Sallik says it, usually, to Fila is one of, you have to ask for what you want, but if the answer is no, like you have to do Makaba. What's interesting about this Tfilah of Asthil bin Kanaz is he's, what he's saying is that I'm not taking over an answer, because if the answer is no, then, then you might as well then if in him. Like Myshebania says, "Am I in the name of Sifirah? If the answer is no, then erase me from the book." I'm not interested. What do you mean that's not Tfilah? It's like saying, if you say no, then it's your father. Yeah, that's a, that's not, right, it's a very aggressive, it's a very aggressive Tfilah, but that's exactly the point. The whole Indian of Asthil bin Kanaz is uniting the world of Turin Tfilah, Turin means aggression and strength. Asthilah means, to be passive, davening aggressively is itself a Yikul of Turin Tfilah, and that's what Asthil bin Kanaz is trying to capture over here and says the Gmara's zoom mission is sub-nossing. Now, what's interesting is this interpretation of the Tfilah of Yevits, the Tfilah of Asthil bin Kanaz, that was the tradition of Ribnossim. Ribudan Nossi, Ribudan Nossi had a different tradition and he interprets the Tfilah of Yevits to talk about, gosh, these things, but again, but that's, that's exactly the point. The difference between the two, the whole, the clue is right. So what's Asthil bin Kanaz daven for Rochnius, for Tyra, what is he, what we're about to see, what's he daven for Gashmius? The answer is all the same. The whole Indian of Asthil bin Kanaz, a son-in-law called Yevin Jefluna, returning the lost halakas of Maishr Abbeinu, is that they're both the same. Hashem Echem Echemayachar, Einimovada, he's bigger than both Rochnius and Gashmius, they're both the same. So again, sort of Nusson's interpretation was that the Tfilah's were about Tyra. Rochnius says, it's about Gashmius, it says the Gomara, that Rochnius says like this, "Embarukta Rahein," again, "he starts off Hashem, you should bless me." The peer of Yevits with children, with children. "Verabay," says Kavulai, "and you should expand my borders, the bonabubana." It's not just a one-boy and one-girl. Many children, a big family. "Baha'uis e'adhre'imadhi," and your hand should be with me, "Bamasumata," and I should be successful with business. "V'aseissim mariosi," and you should do good to me, in other words, "Shaoyehebi mihrush," I physically should be healthy. I shouldn't have any, not just sickness. I shouldn't have any, a mihrush, mihrush means something like discomfort, like a slight headache. It's called a mihrush, a toothache, slight, these types of things, not sick, but even that I shouldn't have. "Mihrush Royesh," I shouldn't have a slight headache, "Mihrush's nai," I shouldn't have a slight earache, "Mihrush's nai," and my eyes shouldn't hurt. I shouldn't be like full-strength, full-guys, you know, blessing, and not just to be healthy, but not much, like, 100 percent. "L'avilti et saivi," and in this field, he says, "Also, I shouldn't become sad." In other words, "Shaoyehesek vinyi e'adhre'imalishnai" is the "e'adhre'imalishnai" with my success in gashmias, shouldn't take away from my learning. Usually, it's like we always associate, like, to be successful in learning is past mihrush, right? So you have to... It's one of the two. You want to be successful. "Ruchmias," it has to take away from my gashmias. "Gashmias," it says "Ruchmias," but that's all not my shirabena. That's all not my shirabena. The name of my shirabena is Heaven and Earth being united, right? So, "Ekhla d'Yachna mihrud" and "Avoit" and "Avoit" is a sham. Therefore, "Ruchmias" doesn't have to take away from gashmias. "Gashmias" doesn't have to take away from ruchmias. "Mihrabena," the Gomorrah, says, "was very, very wealthy." "Mihrabena" is very wealthy. "Gomorrah" says that when you chisel out the luchas, the luchas have made a sapphire. Big, heavy things are sapphires, cubes of sapphire. Six talkin' by six talkin' by six talkin', big thing. So the Gomorrah says that when he chiseled out all the chiseled out pieces, the cellulose shawlihah, the gomorrah says, "Mihrabena is able to keep," and from there, he became very, very wealthy. So, "Mihrabena" is wealthy. He didn't take away from his ruchmias. That's the one in "Mihrabena." "Ai," the ramam says, "that the Kari d'archus shall tar the way of ruchmias is that you can't be so successful in gashmias." That's if you're not "Mihrabena," it's when you're in that "Mihr," and the ruchmias of gashmias are separate, then you talk after make a choice. But if you're going to that space of "Mihrabena," of "Ira," of "Achtus," of "Admirichin" "Kaidem-Achait," and then you don't have to make that choice. Now, that's what I see on "Mihrabena," as I'm saying. I want to be successful with family. "Bani Chaimizan." That's what you say. "Bani Chaimizan," I want many children. I want big pernosa. I want a lot of health. Everything of this ruchmias will be avaldic, and I want to be successful in learning, and there's no steer at all. That's exactly what a snowman can ask us about. And he says, "The same thing. "Emato Aisekein Mutov," if you give me this, if the answer is yes to my request, then go ahead and laugh. I'm going to see the show, then I'm just going to take my soul now. I'm going to be the best. Like, I'm not taking off for an answer. But you have a little chemistry show, and there's a bunch of gifts in what he asks. That's the secret of a snowman can ask. This is all. So again, going back, this is why a snowman can ask is, "Zaicha to this Inyan of Mysherbein, of uniting, heaven and earth, davka through his sphela." Because that's what he was uniting, "Mysherbein, with davramelach, and when Mysher and davir come together, that's gula, and Mysher doesn't just mean ruchnias, Mysher doesn't just mean gashmias, Mysher means both of them together. So that's what gula-shlaina looks like, that's what gula-shlaina means. Now just to bring out the point a little bit more about how we see a snowman canaz, you know, sort of related to Mysherbein, in terms of him being able to return the forgotten halakhis, right? That's what Mysherbein said, there was 1,700 halakhis that were forgotten when Mysherbein was nifter. And then Mysherbein canaz was able to return the Mysherbein poola because it was great creativity and learning. So he was able to return those 1,700 halakhis. The number 1,700 is also related to that. You know, by M. Kippur, for example, when the kangrale goes on the kiteshah kachim, so he's sprinkling, right? Acha slamala, the shavalamata, 1 above and 7 below, acha sashtayim, acha sashtayim. What is he doing like that? What type of counting is that? 1 above. If you sprinkle 1 on top and 1,7 below, what is that? That's 8th. So just count 8th. I don't know. Acha sashtayim. Acha sashtayim. Because that's the secret of that, we're not doing a Yom Kippur right now, but that's also related to this Haulinian. The truth is according to Khazal, Khazal saved the Haulinian of the kangrale going into M. Kippur, originated with Acha sashtayim, being able to go into the kiteshah kachim on Yom Kippur. But as I say of the Acha sashtayim, that the reason why Acha sashtayim was given permission to go into the kiteshah kachim on Yom Kippur is because Maisha felt bad. Maisha was always allowed to go in, and he says, "I'm always allowed to go in an Acha sashtayim." My brother is the kangrale, and he's never allowed in. Acha sashtayim says, "Okay, you know what, Acha sashtayim, he's going to be allowed to go in like you." He's the whole Indian of the kangrale going into the kiteshah kachim is him being an aspect of Maisha vane. Maisha vane is always allowed in, kangrale the new kippur, then he's allowed in also. What does it mean to kiteshah kachim? The kiteshah kachim has what he's been talking about. Acha sashtayim is a place where ruchtings and gashmies are one. That's a Maisha vane into a good place. The Pasek says, "Mibane shni akruvim," that a shim spoke to Maisha from between the two kruvim. "Nibane shni akruvim," is ruchtayim is Maisha. That place of the kiteshah kachim is a place that unites heaven and earth. The orrin, as he's been mentioning before, the orrin is a physical structure, but it's not minha mida. It doesn't take up any space over there. When you measure from one end of the room of kiteshah kachim to the other, let's say it's 20 amis, and so then if you take a measurement from one wall to the orrin, the other side of the orrin to the other wall. It's also 20 amis. It means the orrin itself doesn't take up any space. So it's a physical thing which doesn't take up space. It's ruchtings and gashrismamish one. So when the kruvid was in kiteshah kachim, he's becoming a bakhine of Maisha vaneu. And what does he count? Achaas lamala, vishavalamata, one above, that's the word of ruchtneus, and seven below, that's the word of gashmies. But he doesn't divide them. He says, "Achaas," "The Achaas," "The Achaas," "The Achaas," "The Achaas," "The Achaas," "The Shtayim," "The Achaas," "The Shtayim." So he's always constantly, whatever he's accomplishing in gashmies, is always unfolding within it, the ruchtneus, that there's no separation between the two. So what were the halachas that were for God when Maisha vaneu died? Elif Ushvameus, a thousand and seven hundred. What is the word, "elif" mean, a thousand? It was for the alif. That's one. "Achaas lamala, vishavalamata," that's what was for God when Maisha vaneu dies. Because Maisha vaneu means, "Achaas viankas," "Achaas," "The Shtayim," "Achaas," "The Shtayim," "Achaas," "The Shtayim," "The Shtayim," "The Shtayim." For God, when Maisha vaneu dies, a snail-bent canaz is able to recapture those thousand, seven hundred alifs by becoming a person whose ruchts and gashmies were one, that he's davening for his learning, and he's daven for his gashmies, and it's not a steer at all. And like Kaulif says to his daughter, "The one I gave you is Darbel, Yannem Tarktoyenen, and the one that I gave you your son-in-law, he's as comfortable in heaven as he is on earth." So such a person, of course, is going to have pernus, so there's no steer. That's the thousand, seven hundred alifs. Okay, let's see. My remark in number three. So Ratsadik in Seivr-Lakutam-Amorim, on page 97, so he brings out a certain aspect of this inion of a snail-bent canaz being able to return these halachas from his creativity and learning that that's also this inion of connecting to Maisha vaneu. So he says like this, "The snail-bent canaz hyrzera" and it's a little mistake, hyrzera miterpapula, right? A snail-bent canaz was able to return those thousand, seven hundred halachas that were forgotten, but Maisha vaneu's death, he was able to return them with his pulpul. Now all your pulpul do this because he was a genius and you know who will call it turkul on his fingertips. Kamasha Amr ibn Adarim. So Ratsadik says, "There's a Gammer Adarim at Aflam al-Hassamid al-Lifs, the pulpula nithi al-Maisha." It's an amazing thing. It says the Gammer Adarim that initially, the Rabana shalom gave the tārta-kal, you saw, obviously we all have tārta-mitzus, but the kaiqa of pulpul, the kaiqa of being māhaddish and being created and learning, initially that was just given to Maisha. Maisha was going to be the only one and only his descendants would have the right to be creative in learning. And everyone else would just have to keep shalom ark, we were learning, kids are shalom ark, but in terms of like real eon and creativity in learning, that was kalpul that was just given to Maisha vaneu. And Vahunogtavasayen, says the Gammer Adarim, "Maisha vaneu was good hearted, he had a good eye, he loved yiddun," but not suddenly he's strong and he gave it to the Jewish people. But who really is the owner of pulpul is Maisha vaneu? So Asil ben Kanaz, says the Gammer who returns those thousand, seven hundred halakas that were forgotten by the pulpul, means the process itself of returning those halakas was to pulpul, which itself is Maisha vaneu's Indian. So it's all Maisha vaneu, it begins with him, it ends with him. Asil ben Kanaz just harnessing the gift, the tool that Asil ben Kanaz uses to return those halakas, it wasn't Asil ben Kanaz's tool, but that's Maisha vaneu's tool that was given to the Jewish people. So it's not like he's just, as Maisha vaneu there was forgotten and now I'm coming up with it, I'm using Maisha vaneu to bring back Maisha vaneu, it's Maisha all Maisha vaneu. So he says, "Pirish, Pilpul, what's a Pilpul?" He says, "Pilpul, Hukedish dawr, Hachmah, Myssechul." If you think about it, what is Pilpul? Pilpul is a very Maisha vaneu to K'inion, why? So if something says like this, if you compare Maisha vaneu with the other Nivian, there's one very big difference between Maisha's Nivours and other Nivian's Nivours. Maisha vaneu was a Na'vi that could actually introduce something new. Maisha vaneu could actually introduce Anubmitzvah, Anubmitzvah. So before Maisha vaneu comes, there was no such thing as Stittsus. Maisha's Nivours is a Na'vi and he introduces a Stittsus. Other Nivian can't do that. With other Nivian's there's a cloud that, eh, Na'vi Misha, Hachmah, once Taras, Maisha was given, or other Na'vi can add anything, they could, at what's old Nivian about. Music, and strengthening, and, you know, connecting to Taras Mitzvah, but they're not introducing any Na'alachas. But what's amazing is, but what is Tarshval Peh? Tarshval Peh is that Atam Hachm has the ability to create a new idea. So what Na'vi is that similar to? That's not similar to Yishai and Yhaskah and Yhaskah, it's similar to Maisha. So you see that even after the Pilpul was given over to the Jewish people, it still, it retains its stamp of Maisha vaneu because only Maisha vaneu could really be Makhaddish anything new. So in Taras Mitzvah, Maisha vaneu is the Makhaddish and Tarshval Peh which is all Hiddish, is really from Maisha vaneu. So it's all Maisha vaneu dik. So he says like this, "Pilp, it appears, "Pilpul" who Hiddish dau verhachimi sechal, "Pilpul" means to come up with a new idea using your sechal. "Vizel darghu de Maisha vaneu bechan" and that's exclusively a Maisha vaneu inion of introducing something new than it ever was before. Sha'al ke nikr, kol tang racham, Maisha, that's why, in Chazal, we find such a thing that every tang racham is called Maisha. If Maisha says such a thing, that when one on Maisha would say, "Gothadha gothadha gothadha," the other on Maisha would say, "Oh, Maisha, Shabakah," he said, "Maisha," he said, "Maisha, "his name is Abaya." The main Maisha. The answer is every tang racham is called Maisha when he brings a new light into the world that's only possible through the peace of Maisha vaneu within him. That's only possible. Hain kol tang racham, shi'al ke nikr, kol tang racham, shi'al ke nikr, dau verhbul pul, or any tang racham that's able to come up with something new with his creativity and learning, that's a Maisha vaneu quality. Ume'ayla haqaddushim daraysa, yu ha'lhasig la drogas maisha vaneu, and through those kaddushim, that is the way in which you find the Indian of Maisha vaneu within yourself. So how do you find the Maisha within yourself? You are confident enough in using the tools of halocha and so on, to come up with a fetish or something new and learning, something in one of Abaya says, "Sham," Abaya says, "She was also part of this." Any time a person comes up with a new insight in one's own Abaya, that's also Maisha. Vaneu quality. That's the whole Indian of his body, that is creating your own new path, right? I'm not going to say much like that in the kithmaran, that his body, this means finding a new path towards Shama'im. There's a classic high ways of sha'al ke smi'al ke mair vaneu, this body, this is like a new path. That Indian of a new path is a Maisha vaneu quality, but that's the amazing thing. We always associate it with his body, this is with dau verhme'al, tailon, right? But again, that's the ikr, of Maisha and dau ver, that's gula. Maisha ikr is missi'ar, the one that practices sicha, aen sicha el-tvilik. Maisha says, "Sicha means dau verhme," what type of dau verhme? Personal dau verhme'al is by this, that's the personal tvilas. So the Indian of gula is creating new tvilas. Creating new tvilas means, creating means Maisha, tvilas means dau verh. Creating new tvilas, which is just by this, is the Indian of sicha of missi'ar, that's gula. So any time a person creates something new in one's havai desa sham, that's a Maisha abein equality, in learning, it's a Maisha abein equality, in dau vin, it's a Maisha abein abein abein. Any kritish is always a bhind of Maisha abein. [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] Right, right, because it's got, right, exactly. So it's not only a shot that like it comes from him, my ability to make hidusham comes from you, right? That is very good, very good. [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] That's the greatest level, to be able to come up with a hidush, and it turns out it was said by Maisha. It turns out it wasn't a hidush, or Maisha vina said it. [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] That's what it means to be a king, right? The nature of a king is [INAUDIBLE] [INAUDIBLE] The one that's able to make a new path, right, is the king, right? Every citizen, citizens have to obey the rules. So whatever structure is already in place, citizens have to obey. The one person that's able to make new structures and new systems is the king. [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] So even though the [INAUDIBLE] [INAUDIBLE] But the root of that [INAUDIBLE] of breaking through and charting new paths, that's a measure of inequality. [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] And this is, to a certain degree, the highest level of [INAUDIBLE] as well. [INAUDIBLE] [INAUDIBLE] When [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] The number of my [INAUDIBLE] as we said is an [INAUDIBLE] that's able to introduce new ideas. Every other [INAUDIBLE] is not able to introduce new ideas. He reinforces old ideas, but [INAUDIBLE] new Indian. That's a measure of inequality. That's a measure of inequality. [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] That's why it points out. It's interesting. [INAUDIBLE] [INAUDIBLE] He said in the davening of a [INAUDIBLE] who wasn't just Daven for his learning, right? He was davening for his gashmias. And specifically, his gashmias that he started off talking about was children. There's so many, many children, right? And then he said he was [INAUDIBLE] [INAUDIBLE] And he should have health forever, [INAUDIBLE] but it began with davening for children. So it sort of points out that this is also a [INAUDIBLE] [INAUDIBLE] But having many children was also a [INAUDIBLE] [INAUDIBLE] So he says, again, one opinion was that he was davening for his children. The [INAUDIBLE] the other opinion was [INAUDIBLE] He was davening for having many [INAUDIBLE] One option was many children. One option was many [INAUDIBLE] [INAUDIBLE] That's the same, right? There's no difference, right? [INAUDIBLE] Children are-- again, rookness and gashmias are the same. So your spiritual child and your physical child, [INAUDIBLE] That's-- [INAUDIBLE] has that quality. And therefore, we find an amazing thing. [INAUDIBLE] [INAUDIBLE] [INAUDIBLE] Success in learning is success in gashmias. More students means more children. [INAUDIBLE] Where do you see this? What person do we find had the most spiritual students and the most physical students, the most physical children? That's my [INAUDIBLE] How many students-- everyone is a student of [INAUDIBLE] Right? His last name was [INAUDIBLE] And in his paperwork, it was [INAUDIBLE] I said, it's like, that was my [INAUDIBLE] My [INAUDIBLE] I was like that. I saw a lotion, by the way. I abolished this spell from this. I was learning a [INAUDIBLE] It was like a random place somewhere. And the Kamarna was home in a Ramban. This is unrelated to it. It's interesting. It reinforces something I've been talking about for a while already. But Kamarna says that he quotes the Kamarna. And the very often the Ramban, he quotes the Ramban. The Ramban very often will shine him with the contemporaries of his Ramban. That the Rashana would often call in Rabino Maisha. So in this [INAUDIBLE] that Kamarna says about the Ramban. So he says, after answering a bunch of caches on a Ramban-- so he says, and based on all of this, Rabino Maisha-- dash. Maisha Rabino is correct. This is like we have confirmation. Anyway, so he says it like this. Anyway, so Maisha Rabino is Maisha Rabino. He's the Rabbi of all Yiddin. So that means that everyone is his spiritual tongue. He's a spiritual child of Maisha Rabino. So he says, [INAUDIBLE] is Robin Shakali Israel. [NON-ENGLISH SPEECH] And therefore, we find Maisha Rabino, in particular, was blessed with an abundance of descendants. [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] It's a little mistake. [NON-ENGLISH SPEECH] And where it says that Maisha Rabino on his own, his own descendants had greater numbers than 600,000. So you see this any of Maisha Rabino, an unbelievable amount of [NON-ENGLISH SPEECH] with an unbelievable amount of children. The answer is, because by Maisha Rabino, the new Maisha Rabino is all the same. [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] And all of this, [NON-ENGLISH SPEECH] because of his divining, because of his humility, because of his [NON-ENGLISH SPEECH] because of his impoverishness. That's how we reside to all this ending of Maisha Rabino. Again, [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] And that's the secret of the [NON-ENGLISH SPEECH] Again, that's what happened with [NON-ENGLISH SPEECH] And that's the [NON-ENGLISH SPEECH] of bringing the [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] Through his divining, and through his aniverse, and through his [NON-ENGLISH SPEECH] and through his nothingness. And that's how he was like, [NON-ENGLISH SPEECH] That's [NON-ENGLISH SPEECH] And that's-- that's [NON-ENGLISH SPEECH] That's my [NON-ENGLISH SPEECH] together. [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH]