Harav Yussie Zakutinsky Shlita
K'hal Mevakshei Hashem #2
Sefer Yehoshua - Chapter 14 #3 - the job of Shevet Levi
Ok so first of all, to the anonymous sponsor this morning, the learning, the breakfasts and so on, it should be our way of escastras to the Tzadek, the architect of the Marvishamish, so let's see how we're going to land them. Ok so let's begin to learn so obviously it's, you know, because we're trying to show it's shorter so we're going to, we'll try to, we'll try to keep it relatively shorter. Ok so I figured today, we'll just sort of complete a little bit and I'll try to complete the, you know, to finish up, at least we'll finish up the Sugi that we began in the past couple of weeks, but kids are Nimrud's. The aside that we established, last week based on the previous week, is, is that we need Myshrebena to get to Artistro, Myshrebena has to get to Artistro and so there's two shvottem that their union sort of recreates Myshrebena in a certain sense and sort of captures the light of Myshrebena and brings Myshrebena into the land and that is Shavit Lavi with Shavit Yuhuda. That's what we spoke about last week, is that the Tumoraglan of Yushu Benon and Kauli Benufuna, Yushua being Shavit Lavi, based on the Rizal that the Mysham of Lavi was Nisabra within Yushua. So Yushua is Shavit Lavi and Kauli of Yushavit Yuhuda, when those, those Tumoraglan were the Ikamoraglan because the Taclas of the whole Indian of the Moraglan was to get Mysha Shlachlucha Noshan, to get Mysha in Terethistro. And those Tumoraglan were Matslea which means that it was Lamysha was a successful mission and Lavi and Yuhuda coming together, that equals Myshrebena, Mysha is Lavi, but he's also the first king which is in Yuhuda, it's Lavi and Yuhuda and therefore as we said that the one city that brings together these two shvottem, there's really two cities that bring together these two shvottem, one more in seed form, one in more Paris form that's Hevern and Yushalayim. So Hevern is a city that is in the Rishos of Yuhuda, it's Kauli of Yuhuda, but it's also a city that's Arimiklut which means that it's given over the city of Laviim. And as we were a matter of a couple of weeks ago, with Dafkin Hevern where the Laviim have a Kenyan Pratih in the land, right, as we saw from the Kothi cities in the river. And Dafkin Hevern has the quality of what, of it being a place that Laviim and Yuhuda become unified, Yushalayim has the quality too, it's the place of the base Amigdosh, which is the Avada of the Laviim and the Kahanim, but it's also the capital of Mahasbess David. And so these, so what eventually ripens in Yushalayim starts off in Hevern, that's why in fact Dafkin and Mysh, Mahasbess began for seven years, the first capital of Dafkin to the Melich was taught in Hevern, and so these two shvatim of Laviim and Yuhuda, when they unite, that equals Dafkin, that equals Mysh Abenu, that's what we saw also, is that the city of Hevern, Hebrew, nun, is a place that's connected to the Shahranun. The Shahranun is the Ikhur Madregh of Mysh Abenu, as it's expressed with Laviim and Yuhuda coming together, the Mysh Abenu that brought out, when Laviim and Yuhuda come together, is the truth of Mysh Abenu, which is the level of Shahranun. That is the Nun of Hevern, that's what we saw last week from Ghazal already, that mysteriously Mysh Abenu is actually buried in Mysh, Maha, with Ava's Secretation, Mysh, somehow, you know, there's the kev of Mysh Abenu, Ritzlaar, and then there's the kev of Mysh Abenu and Ritzlaar, it's the [inaudible] and Ritzlaar, let's talk of Mysh, Maha, and we also have a tradition that Mysh Abenu's nisham is also deeply connected to Yushalayim, the [inaudible] and the [inaudible] so Mysh Abenu's sort of, you know, there's this line connecting Mysh Abenu Ritzlaar, to Mysh Abenu, to Ghazran, to Yushalayim, and so this is what we established last week, and we explained that the Indian of Laviim, Yuhuda, which results in the full stature of Mysh Abenu, is this Indian of Lavi being a shavet that embodies that which is completely transcendent, that which is completely ruchni, Yuhuda embodies the shavet which is completely practical and grounded and rooted of earthliness, of let's say surah, that which is nishamadik, shaymer, that which is grounded and finite, infinite with finite, and the Indian of Laviim, the uniting together means the deepest expression of Elukos which is God being bigger than both [inaudible] and Ghazh Mys, God being even bigger than infinite and finite, and because of that uniting, both infinite and finite, to be able to experience Elukos on all levels, [inaudible] and the earth itself should be saturated with understanding the divine knowledge, and that Yihud of Heimer and surah, physical and spiritual, the complete oneness of infinite and finite, that's the Indian of the shahranun, that's Mysh Abenu, and that's the true shawatim of Laviim and Yuhuda coming together, that's what we saw the past couple of weeks with Kezir, so now we'll take a just, I guess, to sort of polish the edges, I guess we can say, or just explain a few nikudas, so if you take a look at the marmakalani set you have, so marmakal number one, yeah, so marmakal number one, we're going to go through some rambams over here, and we're going to learn from the rambam a little bit of the tradition of shavalavi, where shavalavi comes from, we'll make shavalavi unique, and you'll see, you'll see how this ties into what we're talking about, okay, take a look at marmakal number one, this is the rambam in Hilrassa vaidizara, so it's Parak al-Haulah Gimmul al-Hrsawidizara, the Hilrassa vaidizara begins famously with the rambam telling us the origins of a vaidizara, where a vaidizara comes from, and the mistake that led to a vaidizara, and the rambam basically tells us that the mistake that led to a vaidizara was, we've spoken about this before, the fundamental mistake was the sense of there being a disconnect between the world and the rebunachal, this disconnect, and once there was this disconnect between the world and the rebunachal, so automatically the world was therefore trying to find something to serve, something to attach themselves to, and so they created this whole system of intermediaries, as the stars, and the moon, and the hula, the hula, the hula, the eventually led to a vaidizara, but ultimately it boils down to there being this sense of disconnect between heaven and earth, that's really what it fundamentally was about, and the rambam then goes on to say that everything was deteriorating until our ramavina. Our ramavina comes, and our ramavina reintroduces the world to a munah, but again, not just in a munah that there is a god, in a munah that that god that you want to connect to is accessible, it's accessible, you don't have to go to heaven to find him, you don't have to become someone else to find him, and there's this inion of Elokos being part of reality, of Jaime and Surah being united, body and soul becoming unified, this truth, that is what the world was missing until our ramavina, and our ramavina begins to reintroduce the world to this idea that the earth itself is a place that you can find Elokos, you could find their abunachal, you don't have to, and as again, that's what I'm saying, that of a desir started with there being the sense that this physical world that we exist in, the shavit yuhudha part of reality, you can't find lavery here, you can't find transcendence here, you have to go on a spaceship somewhere else to find it, and because of that disconnect, so that left the world sort of empty of depth and meaning, so they created their own meaning, which is of a desir, our ramavina comes, not just to say don't of a desir, our ramavina comes to fix the problem, which is that their abunachal is everywhere, everything is created from Elokos, and still part of Elokos, and because of that, their abunachal is a part of your life, and that's the amuna that our ramavina brought to the world. So look how the ramavina sort of traces the history, ramavina says the ramavina, again he talks about desir. And so the ramavina goes into his house, and he is teaching about a moon and so on, until he gathers together thousands, tens of thousands of people, they are called the people of a ramavina's house, these are his qasidim, the shav alib, and he established firmly in their heart this fundamental truth, that their abunachal is the creator, and that creator is still invested in the world, and you don't have to go anywhere else to find him. The Hireba is foreign, and he created books, and he gave this over to the tradition he gave over to Yitzhak, and Yitzhak follows the tradition of ramavina, also teaching and spreading this truth. The Yitzhak, then says the tiyaka of Yitzhak, who also points Yaka of Yitzhak, to be the teacher, the Yasha of Malamed, and Yitzhak Yitzhakovina also is now establishing himself in teaching. Ummahrzak konil vameilov, and he is strengthening all those that are connected to him. So this starts with avram, the Yitzhak the Yaka of Yitzhak, the Yaka of Yitzhak, the Ummahr bin of Kulim, and Yaka of Yitzhakovina obviously teaches this to all his children. Vihivdul lavi, Uminehu raish, Vaishiva Yitzhiva, the Yitzhakovina, the Yitzhakovina, the Yitzhakvina raisham, volish ramesis avram, but of all the shvatim, there was one shayvid that would designate it specifically to carry on this tradition. In other words, so the ramam is describing to us that there is a tradition that started with avramavina, and the purpose and this tradition of avramavina was really to correct the mistake that took place in the earlier generations of enish when Avadizar began, to bring the world back to Amunah that Adam Rishin had, right, because that's the beginning of Yitzhakvina, we don't see this inside, but the beginning of Yitzhakvidizarah tells us this is that the basic Amunah, other region was created with basic Amunah, that this world is part of the urbanishism space, and comes the generation of enish and so on, where this terrible schism begins to take place, and Avramavina begins to repair it, avram is Yaka of Tolevi, specifically Lavi, and Lavi is charged and separated and designated to teach this Derek of Hashem to future generations, Vitziva as Bonov, and Yaka of Eden instructs his children, Shulayah, seek him if Nailavi, Memunah, or Memunah, that there has to be someone from Lavi, in every generation, designated to be responsible for this tradition, Kedesha atishtikachalim, but in order that this knowledge of avramavina should not be forgotten. Vahoyah, Dovahoyla, Humasghab, or Memnah Yaka, and this Inyan, this Avada, was increasingly strengthening in the Shulayah, and those that are connected to the Shulayah, and they became a nation that knew the Rabannishlam. Now that's an interesting language that the Ramam is using, a nation that became the Rabannishlam, that knew the Rabannishlam. Again, the Ramam is hinting to us. This truth is that the taqal is not to know God theoretically, but that it should be rooted in the earth, that should be rooted in actuality, that there should be a living, breathing, that the knowledge of Hashem should be Molaharets, it should saturate earthliness in life itself. And this needs a people that are living in the earth to be a nation that's Yudah sesashem. And again, the one that's charged with this mission is Lavi and his descendants. The Ramam continues, "Acha'ar kohayyumim le'estra'al," until, you know, time passed, and we were spending a lot of time with the Abdas, the Khazul Uluim, I say, "Him," "V'lava kohayyum kohayyum," until Nabok the Jewish people began to learn about the learn the ways of the Egyptians, and we started to serve as their like them, "Hutzmi shayv al-Lavi, sha'ammi missus al-vis." And the only shayvit that remained truthful to the tradition that they were charged with was shayv al-Lavi. When the oil on the way of it shayv al-Lavi, the Ramam says, and you should know it, the Ramam is like, has to tell you this, that shayv al-Lavi never served as a desire. So this tradition that starts with the Ramamamu vino, all of Khazul had it, but in Mitzrayim it began to become weaker, except for shayv al-Lavi, ukumat kohayyum kohayyum kohayyum kohayyum kohayyum kohayyum kohayyum kohayyum kohayyum kohayyum kohayyum kohayyum kohayyum. It's almost as if this truth that the Ramamu vino planted almost was uprooted, Khazul shayv al-Lavi, shayv al-Lavi, shayv al-Lavi. So I would have, you know, almost went back to the mistakes of the nations of the world, except for again, shayv al-Lavi, umahaba sashamay sahno, but because ashaam loves us, uma shamrae sashfua la veramavino, and because of the oath that he took to veramavino, us, submaysha, abhenu, rabbinsha, kohal, and avim, the rabbunishum establishes maysha as the head of old anavim, Vishal, hain sends him to the world and sends him to kohayyusra to take us out of Mitzrayim, and the context Ramamu is saying is to re-establish this truth of a veramavino, but in a much more expansive way. And Khivin shnaznava maysha abhenu, and once maysha abhenu became the navy, umahaba hain shamli israllen akhla, and the rabbunishum shows the Jewish people as his inheritance, hekhtirim bemitzviz, so now he crowns us with his mitzviz, beidihi and dar havidossa, and he gives us clear instructions about how to serve him, umaheid mishvatavad sikhavim, hala tai machra and so on. So the rabbunish is again telling us this tradition of a solid imuna, and the tradition of imuna the rabbunish is sort of laying out for us, is avramavino begins to correct things, he begins to re-introduce the world to imuna, it's avram yitzvak yakhiv, laevi, and then from laevi you need people from laevi designated until finally maysha abhenu. Okay, maysha abhenu, and so if you, now, now let's understand what the rabbun just established us is, is that what, that laevi's designation as something separate came already from, from the ava sectation, right, avram yitzvak yakhiv designated, designate laevi, and that designation of laevi then continued on throughout the generations until maysha abhenu obviously is, is from shaver laevi and he's, you know, he's maysha abhenu. What's interesting is, is that if you take a look at marmokka number two, the rambam and hiras klei amigdash tells us another time when laevi was designated. The rambam and hiras klei amigdash in the beginning of parakimol, he's talking about over there the rambam, the, the job of, of, of shaver laevi, and within shaver laevi the kahannam as well to work in the base of migdash, and the rambam says like this, this is how he introduces the parak and, and parakim will hiras klei amigdash. Shavera laevi kulei, moveda laevi, this amigdash, the entire shavera of laevi, the, the descendants of laevi are separated to work in the base of migdash, shainamar, because it says in parakim, the asahi, hivdala sham, a shaver laevi, at that time shaver laevi was separated. What is that, that time the parak is talking about, since talking after the shavera to the agal, right? Mashi says me la shamilai, shaver laevi comes to him and that's when shaver laevi is being designated. So it's a little bit of a steer over here. Then what is the, historically, what, what is the point, when was laevi designated and by whom? The first rambam that we saw in our savera tells us the history of shaver laevi and the designation of laevi goes back to yakavino. The masaira went from, the Sarva Munna is, avrami isra yakav, laevi and leviam to mai sharabaina. And then, and it, and it, and it, and it continues on with the descendants of laevi. Like yakavino said, the, the rambam said that yakavino instructs his children that every generation there should be a laevi appointed, a Munnaqa, a Munna in order to ensure the, you know, the, you know, the, the, the eternity of these traditions, but yet the rambamis claim Ignash is telling us that laevi was separated when they say he by the times of, after the shaver to agal, by a sham. So which one is it? So the answer is, it's Pasha, there's two deenah. There's two different roles of shaver laevi. And this is where it's important to, to appreciate what we've been talking about until now. There's one role of shaver laevi in terms of the, the, the, the protectors of the tradition of avrami vino. That's one Indian of shaver laevi. And as far as that's concerned, that was a job that was dictated to them from yakavino. And that's passed on generation generation. And that's one aspect of shaver laevi. And that aspect of shaver laevi, obviously their job is not to hold the Munna for themselves. Obviously their job is to know the truth, to secure that truth, to make sure it doesn't put completed or lost. But obviously to, to give it to the rest of the, to the Jewish people and from there to the rest of the world. And that's what, that's their job. Their job is not just to keep the secret of faith, it means to be the ones responsible for Munna and to be responsible to teach it. That's what the Ramam's language was in the first Maramokim that Hashem designated them will Lama Dara Hashem that you are the keepers of faith in order for the purposes of making sure that it remains pure and to teach it to the rest of the world. This is one side of shaver laevi and that goes back to yakavino. But then there's another inner shaver laevi which is another designation which is that you're in charge of avaiti space amigdosh. That working in the base amigdosh, the job of laevi is not to then give it to anyone else. That's their particular chlieres, that particular avaiti in the base amigdosh. And that designation of shaver laevi does not go back to yakavino. That designation goes to Hashemi Sparach after the rete ego, saying to shaver laevi that they're separate to serve in the base amigdosh. These are two different schliegesen. Now where this is obvious, if you take a look at Maramokim number three, there's a very famous Ramam that anyone who went to Yeshiva knows this Ramam, you've heard it and whatever your emotional reaction to it is, this is the Ram that everyone has heard of, but it's important to understand the context of it. When Ramamokim number three, the Ramam says at the end of Hilch Hashemi to the eye, we spoke about this already a couple of weeks ago. The Ramam says again, we'll just read it really quickly together. When Ramamokim number three, Vallama laizaha lait of the nakhla sariqshrall, uhubi zasam. Why is shaver laevi not given a portion in the land? Why are they not given a portion in the land? Emekhav, with all the other brothers, will the other shvatim, says the Ramam, but they should hov the laevi to sashhem because they were separate, they were separated from the rest of the shvatim. They were designated to serve ashem, lshara site to serve them, ula hairis darakhavayeshar mumishvatavatsadikalarabim, and to teach the ways of ashem and his righteousness to the world, to the public. Shannamar yar mishadakhal yakkav viserasqal yisro, and because shaver laevi was designated already to be the ones that are in charge of teaching, Torah, and truth, and imuna, and spreading the ways of ashem to the world. That's what they were separate, they were disconnected from the land to a certain degree in order to separate them from getting too bogged down by Parnossa and Anionim. So loi arkham mukham mukshara yisro, they don't go to war like the rest of the yidin, loi naiqalim, loi naiqalim, loi sashhem, latsum mukhairgufan, they don't take inheritance to naiqal in the land, for themselves, ellam shvail ashem, right there, the armies of ashem, shannamar, bairhasham shvaili, fuhub arhuz alaykalim, their bonnishim takes care of them, shannamar, aniqalq alq alqgufan, alqala sashhem, which side of levi is there I'm talking about? If he's talking about the side of levi, again, he's asking the question, why is levi not alaykham mukhairgufan land? Because levi is different, but we establish there's two sides to levi, there's one aspect of levi being different which is that they're in charge of the Beisamikdosh. And there's another side of levi which is different which is the fact that they are responsible, they are the carriers of imuna, and their job is to teach imuna and to spread the faith of a ramavino to everyone else and to the rest of the world, that's their occupation. Which side of levi is around them telling us is the reason why they don't have a heirlik in the land? It's not the Beisamikdosh side, the ramu could have said very, very simply, the ramu said, they don't have a heirlik in the land, why? Because they're designated to work in the Beisamikdosh, the ramu didn't say it, the ramu said, they don't have a heirlik in the land, because they're designated to serve ashem, will a hyreas darah, vayisham, to teach us shannam's ways, and so on. That's all the description of the other side of shvaili which is that shvaili is responsibility to teach imuna to the rest of the world. In this context, the ramu continues, the loyish shvaili vu vahr, you should know that this designation of shvaili is not exclusive to just shvaili. Anyone could become a voluntary member, a member of shvaili vi, ala kolish vishmikol by the way, listen to the ramu, rather any person, from any tradition, any part of the world. That is inspired by his spirit, the vina madawi and his intellect, compels him, leave all the lama of national shvaili to be separate, and to stand before us, and to serve him, when the Beisamikdosh. If I do not know, you can't become a voluntary member of shvaili vi to work with Beisamikdosh or something. So what's wrong with talking about le shvaili vu vahr, shvaili vi, shvaili vi, learn all day or shvaili vi, what does it mean, what does it mean, that shvaili just takes care of you. You know, the ramu is saying, that you can actually become a member of shvaili vi, but not in terms of the designation of the Beisamikdosh, the other side of shvaili vi, which is the gatekeepers and the bearers of the tradition of a ramuvino, which is the responsibility of spreading that amuna. That nukudha is, shvaili vi was designated for that responsibility, but says there are many, one can become that, you can sort of become an honorary member, then the ramu says, and what does it mean to be an honorary member, lama lufnae al shvaili shvaili, to stand before a shvaili vi, muulauvdai, ladeas a shvaili, muulaukh yasha, kumashi asei wulakim, and to go in the straight path like asham created him, like asham created humanity. Uparakman sa vari ul khoshvayy insarabim asha vikshubani awdam, hai zin iskaddish kaddish kaddoshim. Let's understand. The ramu is again telling us, is that this Indian of shvaili vi, in this, liyan this, this ability for a person, again, the ramu is telling us that, shvaili vi not having a khelik in the land, and anyone becoming a voluntary and honorary member shvaili vi is not from the tradition of laevi separation for base amigdosh. It's rather because of laevi separation that goes back to the ofus, avamis ryakav and laevi, and that's what's going on. And the ramuam then goes on to say, and the example of a person that became an honorary member shvaili vi was who, is davir amelah. That's the end of the ramu over there. The ramuam says, like it says in Telen, davir amelah says, asham minas khais yasham ryakavigarauli, that asham is my portion. That's davir amelah, it means that the, that the, the Indian of shvaili vi is now being described, this Indian of, of him being the carrier of the tradition is, is, is something that is open to anyone to become voluntary, to volunteer for. And the one person that Ramu says, as the perfect example for someone that did that is davir amelah, who's from the tribe of yuhuda. Now this is not a coincidence that you have shvaili vi, this job of shvaili vi, avamis yakavigarauli, and future generations of lavi until maysharevainu, and then all of a sudden the ramuam in hilshmitavigaraul sort of returns to that story line and tells you that this is something that anyone can become. And the example is davir amelah, so davir amelah, becoming the lavi, is, is paralleling, just as, as an individual people, the, the, the shlamas, the, the fully developed version of what started with avamavino is maysharevainu, and lavi leads into that, so therefore so to on a, on a national more, on a national level beyond individuals, the, on a national stage shvaili vi, with davir amelah, that equals maysharevainu. Now let, let me, let me explain a little bit more, a little bit more to, to appreciate this. That's the different. Here, this is the, that's exactly the point that I'm going to make. You saw here is the ones that learn. So it's true. Obviously they're Yara meshr tachaliak of his rasgli Israel, the part, the ramam, is quoting. But the fundamental taira, that shvaili vi is charged with teaching, which is what they are separated for, is the amuna of avamavino, the amuna that undermines the mistake of a desara, the amuna of anamulvada, the amuna that, that the rabbanish lalam is part of this world, and you can find illakus here. That's the, that's the unique quality of laivi. In terms of, in terms of halocha, so that's not, I mean, ovin can do that too. But the Gomara says that shvaili vi huda, for example, is la sukashman's idhuhrza. Ya, ya sakras, ya de bingli eta, most of the Sanhedrin were members of shvaili, ya sakras, but we'll make shvaili vi unique. In terms of this role, the ramam is telling us that it's, it goes back to the tradition of avamavino. Avinu wasn't teaching shaz and piscum to the world. He wasn't, he had, he had, the Gomara says that he, ya know, he kept all the, the taira of avamavino was a taira of amuna, it was a, it was a, it was a taira that was undermining the mistake of a desara. Now let me, let me explain a little bit more. [inaudible] Isn't, that's before a shapasa, because when the pasa says, for example, in, in, in, uh, in, uh, in parasha shifed, where it says that if you have a, you know, you're not sure to be in dama, dama, in din, laden, so he says it's, it, go to the shifed, and the kaiyin ashi yibiyom mahi. It's from a farshan masq, I don't get what you, mamannushar, if you have a shayla, so you have to go to the shifed, who, whatever shavity is, I don't know, what does it mean that you're going to, the shifed and the kaiyin. What function is the kaiyin doing over here? The answer is, these are two in yanam. Taira is comprised of these two parts. When the ramamu says a laishay, vlavi, vavad, and anyone could become a member of shavit and vlavi, that means, that means the responsibility, not just to learn, they're not just to spread taira, but to spread amunah, obviously it's to taira, but to spread the amunah, velikos. That's what it means to be a shavit and vlavi, but it's more than that. The language that the ramam uses at the end of marmukkah number three in shimito viyival is, he's playing with a passek. The passek says, a la kim ausas adamyashaar, that Hashem created the human being before the shayt, adamrishim, Hashem created adam before the shayt yashaar, straight, the haim abig shah al-shabbat in his rabbim, and then all of a sudden humanity made things all crooked and complicated. The ramam, at the end of shimito viyival is playing with that passek, what does he say? Again, he says, the person is motivated to become an honorary member shavit, vlavi, and what is he going to do? The whole shah al-shah, kumashya is so a la kim, and he's going to go in that path of straightness, like Hashem made adam before the sin, and he's going to reject all the complicated craziness in the narsh kite, that the haim abig shah al-shabbat in his rabbim. In other words, what the ramam is hinting to us is this following a kudah, is that this tradition of avram, to yisra, to yacav, to lavi, which we'll see then is to kahas, to amram, to maysha, which that is a tradition of individual people, and then on a more larger national scale, you have shavit lavi, with this general mission, connecting with daviramellah, shavit yudah, recapturing light of maysha ar-bano. This Indian is to return, to bring the world back to that mai-chan of adam before the kite, and that's what that means. Now what does adam before the kite have to do with this? Take a look at marmokka number four, this is a famous magi-ish, it's famous in some circles I guess you can say, but the magi-ish says like this. It's in shira-shiram, parake, pasa-gimmel. It says in pasa-gbas, lagan-e, hacekala, right? It says in pasa-gashim says, I've come to my garden, I've come to my garden. So the magi-ish says like this, lagan-ink siv, it doesn't say that a siv went to the garden, do you think it's lagan-e, there's something, I don't know, lagan-i, it means my garden, lagan-ink siv, el lagan-i, says the magi-ish, lagan-i, the word, we could play with the word gani, instead of reading it as gani, which means my garden, lagan-uni means my place of residence. Lomakim shai-si kari-batri-la says the pasa, it says the kazal, that the rabbanisham means in the pasa, that he's going to where he originally lived. What does that mean? It says the magi-ish, shira-ikr, shrin-e-batartina maisa. Before the shayth of adam-in-hava, where was the place of the shrin-a? Not all the way in heaven, the place of the shrin-a was batartina, was in earth. Earthliness was one with the shrin-a-ikr, and then the magi-ish goes on to say a whole history. [NON-ENGLISH SPEECH] The shrin-a then left the earth and went to the first riki-a. [NON-ENGLISH SPEECH] The shrin-a then goes to the second firmament. [NON-ENGLISH SPEECH] Goes to the third. [NON-ENGLISH SPEECH] The darha migdol, the darha flaga. [NON-ENGLISH SPEECH] The city of the city of the city of the darha migdol, the darha flaga. [NON-ENGLISH SPEECH] Goes to the sixth. All these sins in the early history of the world are repelling the shrin-a further and further away from earth. Making this disconnect between ruchtnes and gashmias, allowing the mistake of a void desert to take root for people to think that oil amhazza is devoid of elikos. And if you want to connect to God, then you have to be-- you can't-- it's not possible here. And if you want any depth, then you have to create it for yourself. But this is all happening. [NON-ENGLISH SPEECH] The Egyptians sinned during the times of Avram, Avinu, Nastak, the riki-a shi. And now the shrin-a is repelled even further to go to the riki-a shi. So after all these seven sins from Adam, all the way to the mitzream, then now the shrin-a instead of it being [NON-ENGLISH SPEECH] instead of first starting off the ikr in the earth, it now is in the riki-a shi. It says the majush, [NON-ENGLISH SPEECH] and paralleling these seven sins. We now then have seven [NON-ENGLISH SPEECH] But if we redo larets to bring the shrin-a back down into the earth, [NON-ENGLISH SPEECH] Avram, [NON-ENGLISH SPEECH] Avram brings it from the seventh to the sixth, [NON-ENGLISH SPEECH] comes from it brings it from the sixth to the fifth, [NON-ENGLISH SPEECH] brings it from the fifth to the fourth, [NON-ENGLISH SPEECH] brings the shrin-a from the fourth to the third, [NON-ENGLISH SPEECH] the son of Lavi and brings it from the [NON-ENGLISH SPEECH] from the third to the second, [NON-ENGLISH SPEECH] the son of [NON-ENGLISH SPEECH] bring the [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] Masha comes and brings it to the earth, [NON-ENGLISH SPEECH] and when did he fully accomplish that, [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] when did the shrin-a fully take hold of the earth? Like it was before [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] Where's the ramam coming from? Where's the macar the ramam with this whole tradition? [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] The macar is this measures. The ramam understood that the storyline that the measures talking about of the shrin-a being repelled from the earth. And then these seven sadikim, [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] Which the measures describes as the shrin-a being brought back down into the earth. That is the story-- that is the way that what we're talking about of teaching [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] Which is that [NON-ENGLISH SPEECH] and [NON-ENGLISH SPEECH] are saturated with each other of shrin-a with tartina. And the ones that are predominantly charged with that is shaver-lave. Where's ram coming from? Where's the macar is this measures? The measure is telling us. These are the sadikim. And all of a sudden, after Yakovino, it doesn't go to Olofkali, so it goes to Shaver-lavey. And Lavey, [NON-ENGLISH SPEECH] all the way to my shaver-lavey. And now that we have the macarve the ramam, so to speak from this measures, we could be a little bit more-- we could understand things a little bit more subtly-- when the measures talks about my shaver-laveno and my shaver-lavey brings the shrin-a all the way down from the first rakia all the way to the earth, the measures really hints that there were really two parts to it. There's my shaver-lavey no-- just like all the previous sadikim from Avamis and Yakov. Everyone is bringing the shrin-a down. So my sh also does that. But then the measures goes on to say [NON-ENGLISH SPEECH] and went specifically to this take place with my shaver-lavey. Which is a question the measure doesn't ask about the previous sadikim. The measure doesn't say when did Avamis and Avamis bring it from 7 to 6. The measure doesn't ask when did Gauss bring it from 3 to 2? That's not the-- for my shaver-lavey no, it asked the question, and when did it momish like sink in? The answer is the day of the how come a submission. Why is the measure just asking that about my shire? The answer is because there is a fundamental difference between that last step from the first firmament to earth as opposed to anything else. The previous steps is just bringing from 7 to 6, 6 to 5, 5 to 4, 4 to 3, 3 to 2, and 2 to 1. But now that you have 2 to 1, there's two parts that. There's bringing the shrin-a down into the earth, into the earth. So it's here. But then there's making it part of the earth. And that's the ultimate completion of my shire-bano. My shire-bano is not just ruchnius found within Eilamhasa. It's the unity between ruchnius and Gaussnius. It's shavenlevi and yuhuda coming together. And that takes place as the measures. When was that final step? What's that final nikudah of actual unity between heaven and earth? The full recapturing of Ademarish and Khaidam al Khaid. The Indian of Al-Kim also saw Adem Yashar, where when Ademarish was created before the Khaid, there was no death. Why was there no death? We mentioned many times from the morale in other swarms. So the reason why there was no death is because Neshamman Gufr fully integrated. The Al-Kim asa's Adem Yashar means this highest madrega where Heimer and Surah, or physical and spiritual, are literally one. And when that disconnect took place, there's two major elements of that disconnect. Number one, the sound that there's a relic between Heimer and Surah, between ruchnius and Gaussnius. Now that there's a disconnect between ruchnius and Gaussnius, now ruchnius goes to the ruchnius. So to fix that, you have to bring the sheen it down. But then when it's down here, you then have to integrate it with Gaussnius. You have to become-- you have to see the world as Anamwavadeh, the Michael of Myshrabhainu. That's where you mentioned many, many times that the Myshrabhainu's Nesham is unique, is that he gives us-- not just Tyri, he gives us Mitzvus Mysius. He gives us physical Mitzvus, because Myshrabhainu is the key to understand and to appreciate that physicality and ruchnius can be one of the same. And this is-- and that Indian is captured by Laevi and Yehuda together, like we've been talking about. Laevi is the Indian of ruchnius. Yehuda is the Indian of mauchus, of a firm rooting in the world, but in a healthy, productive way. And the union between Sheva Laevi and Yehuda is the Indian of the full picture of Myshrabhainu, which is a completion of what's started with Avramavino, which is going back to Adamuysh and Christmahret, of Al-Kim, Al-Sasadam Yasha. And therefore, says the Rambam, the one that wants to volunteer to become a Sheva Laevi, what does it mean to become a voluntary member of Sheva Laevi? It means to return to that state of Al-Kim, Al-Sasadam Yasha and to not get lost in the ruchnius rabham of Adham, and Kain, and Anish, and all the ruchnius rabham means to disconnect the lack of pastas, the lack of Timimas, the lack of-- when you say something is Pasha, Pasha means homogeneous. It means made of one material. When you have anything that's made of multiple things, it means it's already complicated. The most Pasha the reality was Adam Kain, where his ruchnius and Nesham and Guf are mamish the same as Siyyas. That's called Pasha. That's called Yasha. Ruchnius rabham means-- oh, there's this world. There's the next world. There's differences. My idea is his idea. That's Ruchnius rabham. The whole Indian of Avramavino, as Myshrabhainu records, Avram-- yes, the yakuve, Lavi, Kahas, Amram, Myshr-- is to recapture the truth of Adham Kain, Myshrabhainu, of Ikar, Srinabha, Tartain, Myshr. Ikar Srinabha, Tartain, Myshr. That the Tartain, Myshrabha, itself, the Lagunni, that the Srinabha, Tartain, Myshrabhainu, was one in the same with Oilmhaza. And this is, again, like I said, recaptured by Myshrabhainu. And on a more collacial level, this is the Indian of not just Shaver Lavi, but Shaver Lavi with Shaver Tehuda. And that's why Tafke happened, Dafke, is by the Yom Shaver Tehuda, the Myshrabhainu, was established. We know that the Chanukas Amishkhan-- so first of all, Myshrabhainu functions as the Kain Godul beginning. But the whole Indian of the Mishkhan is Dira Tartain, Vishikante Vishikante Vishikante Vishikante Vishikante Vishikante Vishikante Vishikante to bring the Srinabha into the world. And we know that part of the Chanukas Amishkhan was within a CM. And the first one of them is from Shaver Tehuda, Nashna Benaminado. And so this is what's being established in the measures. Now, to bring this back-- so now what we're seeing is that, again, there's two parts to Myshrabhainu. And that final-- the seventh of those Sadikm, which is Myshrabhainu, there's two parts to it. There's bringing the Shrinab from Rekia, from their first heaven into Earth, making the Shrinab accessible here. But then there's also then-- then the final stage is integrating it into Eilimhaza, that it should be Mamaj one and the same. And these are the two sides of Myshrabhainu, the Lavey and the Yhuda. The Lavey brings the Shrinab down. And Yhuda-- and then when Yhuda partners with Lavey, it becomes united with this world. And that's the ultimate tikon of going back to Ademishikante Mahret, of Hema Bikshu, of the Lokimhasa Sadam Yasha. If you take a look at Maramokan number 5, so we'll just go quickly, there's a piece from our Sadik and say, for Klemitza Minchla, page 67. So, Ratsalik makes the very interesting aura. If you take a look at the names of the Shwatem, so, but they're Klaal, the Shwatem were named by their mother. So, Rovin says in Paasik, that Leia named Rovin Rovin, because Rook, Kirashim, Kishnore Rashim, saw that I was hated. She names him Shimmin, because Kishnore Rashim is on Ian's, and so on and so forth. So, except for Lavey. Lavey, the reason for his name is given by his mother. Pami, you love the Isha'li. Now, my husband will become united with me. But the actual paasik says, that Al-Kankarra Shmoy, Lavey, that he, in masculine, means Yakovino. Yakov named him Lavey, because the reason that Leia gave. So, Rovin Roshim, the one that's named Dafgabai, the father, is Shavey Lavey, why? So, Ratsalik says like this, (speaks in foreign language) the more physical side of a person that comes from the mother, and the more Ruhni, the Surah side of a person comes from the father. (speaks in foreign language) They're for the name of a person, which is always about what your, what's, what you're, you know, like the more says that a person's, within a person's name is what their experiences in life is going to be, the physical side of who you are, the more tangible side of who you are, which is the name, that comes from the mother. Therefore, the mother was primarily the one to name the Shvatam. (speaks in foreign language) (speaks in foreign language) because the name Lavey, why was he called Lavey, because Lavey means that now my husband will become one with me. (speaks in foreign language) which means that the name of Lavey means the ability to bring the fatherly inion into the world, to bring Surah into the world. (speaks in foreign language) (speaks in foreign language) the name Lavey means, (speaks in foreign language) like now my husband will become one with me. In other words, the female represents, the mother represents Haimer, the husband, the father represents Surah, and the name Lavey means is that it's, the Lavey means, the inion, that even my Haimer, even my physical, is swept up in the Surah. That Haimer you love easily, and my husband will become bonded with me. Because it all become lost in my husband's life. The in of Lavey means that that which is Haimer, is in truth physical, is truly existing in the plane of spiritual. (speaks in foreign language) (speaks in foreign language) the Haimer of Lavey is Surah thick. His physicality is spiritual. (speaks in foreign language) therefore Yaqivino names Lavey, because the naming of a person means their physicality, and Lavey means that that which is physical, is bad, some spiritual. And so who's going to be the one that's appropriate to name Lavey, not the mother, Dafka the father. (speaks in foreign language) That's why Lavey had this quality of not being sinning by the ego, not being enslaved in its rhyme. (speaks in foreign language) because all those deficiencies that come from physical life, (speaks in foreign language) their physicality was purified because they were named by their father. (speaks in foreign language) and so on, and that's the job of Shaver Lavey. So in other words, this quality of Lavey, again this, again the two steps, which is Shaver Lavey, two steps which equal Maisure Beno. Step one, which is Shaver Lavey, of bringing the Sheena down, of making this world a place in which Elicus Ruchnius is comfortable, that's Dafka Shaver Lavey, that's why Shaver Lavey was named by their father, 'cause again, the name means that which is physical and being named by the father means that that, that Haimer itself is swept up in Ruchnius. So Lavey prepares the world for the Sheena by establishing that the world is a, is a perfect shit about the Sheena. The physicality of the world is, is really just a, a concretized version of Ruchnius. It's just a concretized version of the Sheena. So it's comfortable. Then comes Shaver Lavey Huda, and Shaver Lavey Huda then completes the avoid of Shaver Lavey by literally unifying those two stages. So Lavey comes and prepares the Haimer of the world for that revelation of Surah, and then Shaver Lavey Huda comes and fully integrates the two. Take a look at Marmok in number six. This is from Saver Takanasa Shavn by Rucht Sadaq. Rousalek Rice is, he says like this, (speaks in foreign language) Whenever there's a tikon, there's always in two stages. There's the (speaks in foreign language) the potential, and then there's the actuality. So he says like this, (speaks in foreign language) (speaks in foreign language) Okay, we're not gonna go into (speaks in foreign language) right now. (speaks in foreign language) Lavey Huda says Rousalek over there is the tikon of, of, of, of the sin of Adam Richard, the pile. And Rousalek, then goes on to say, well, there wasn't a lot of room over there, but Rousalek basically says that this union of Lavey and Huda, they both come together to fix the rate of other Marishan, which is everything we're talking about. And the way that happens is, Lavey establishes the groundwork, and then Huda completes the job. So to, again, the problem was from the time of the sin of other Marishan, where the Shrinab becomes repel from the world, the problem was a lack of integration between Khaymer and Surah. Seeing this world as complete, disconnected from Ruchneus, infinite and finite, disassociated from each other. And then you're just a floating piece of dust throughout the cosmos. The fixing of that was started with Avramavinu, Avram is Khaynyakov, then Talavey, to Kahas, to Amram, to Maishar Abbeinu. And by Maishar Abbeinu, it now becomes complete. What is the completion? So that completion comes in two stages. Completion is, number one, making the world a nice, smooth runway for the Shrinabdajjah. But then stage two, and that primarily is the Lavey side of things, to establish the fact that even Gashmias is ultimately a very solid vessel for Ruchneus. That's why his name, again, which is, a name always means the physical, is named by the father, which is Ruchneus. So it's creating the, the, the, the calum of this world are perfect vessels for Ruchneus. And then comes Shavit Yuhuda, to be the Makkha Patish, to solidify the deal, and to fully integrate it to. They're not only is it a smooth landing, but there is no hula between the, between the, the plane and the, and the runway. It's, it's, it's Hainouach, it's the same minion. And that's what Yuhuda does to complete the circuit. And then again, that's what we'll hit it to in the Ramban, that ultimately when you have Shaver Lavey doing their job, and they're the Khayl Ashem and so on. But the ultimate schlamus of that is when you have David and Mel have become an honorary member of Shavit Yuhuda, fully, fully integrating that light of Lavey into the world, and bringing us back to like the Ramam hints, to that place of the Lakim Asa Sautam Yasha, to Musak and the Khayt the Vadim Rishan, and to establish that the Ikhir place of the Shrinna is not in the Raqiyya-Shri Vee, but the Ikhir place of the Shrinna-Staka High Alma, not just that's where the Shrinna lives, but that's mama's what the Shrinna is. And that's, that's the talk of the Shaman. And in, in that, then you can have a complete full expression of Earti Stroh as a place for the Laveam in full. That's what we said in the city of Hebron. This is pronounced, that it's a city that the Laveam are able to live with a Kenyan Pratih, not just a Kenyan Khloe. And that's, the city of Hebron is that place of Khibor, of unity between heaven and earth, between the Shaman Gulf. It's a place of Chiasmaisim, it's a place where the first Ikhranas for Chiasmaisim take place, because that's the belief of Chiasmaisim, that the Shaman and Gulf ultimately are the one thing of other Misha Khayt the Mahay. It's the same place where Adam is buried, and this place of Laveam in Egypt, that's what the city of Hebron is, no. She was likely to experience the teak and of all these things, especially Musim beinayim Neiglim, the turn of the Sheen Akhtaisha to his proper place. And the Ikhad of heaven and earth, and the Ikhad of heaven and earth, and the Ikhad of heaven and earth, and the Ikhad of heaven and earth, and the Ikhad of heaven and earth, and the Ikhad of heaven and earth, and the Ikhad of heaven and earth, and the Ikhad of heaven and earth, and the Ikhad of heaven and earth, and the Ikhad of heaven and earth, and the Ikhad of heaven and earth, and the Ikhad of heaven and earth, [BLANK_AUDIO]