Harav Yussie Zakutinsky Shlita
K'hal Mevakshei Hashem #2
Sefer Yehoshua - Chapter 14 #2 - The burial spot of Moshe Rabeinu in Eretz Yisroel
So first of all, we get Shukhayyuk to Chai and for sponsoring the breakfast this morning as a Haidah for everything it sounds like and refresh the name of everybody that needs it. So let's continue a little bit of the Sugi that we began last week. So last week we started Parakya Dalit of Seif Yushua, the half of the canyon of the city of Khevran being given to Kolev Banyafundas related to, obviously, the parasha, parasha schlach. So we know that the Torah says, you know, this past parasha, that Yushua and Kolev were the two Moraglim that came back with a positive report. And Yushua Benon is like a to that because of a brocha from Haishua Beno Kole, Yashiaqam, Yatsas Moraglim, the additional letter Yud, and Kolev is like a to it because it happened by Marcin Magpela and Khevran, that he should be safe from the sign of the Moraglim. And so because of that, just to hazard quickly, because of that the parasha says that the selfish promises Kolev that in Erity Shrall, he's going to be given the city of Khevran, so the city of Khevran is his, and that's what Parakya Dalit and Seif Yushua is about. The Kolev goes to Yushua Benon and asking that he wants the city of Khevran and Yushua Benon blesses him. That's what Parakh says, Vayvar Haayu, that Yushua Benon blesses Yushua Kolev. And I guess through that, the city of Khevran is given to him. Now what we saw last week is something very unique about the city of Khevran, is that the city of Khevran was then owned by Kolev, but then Kolev donated a significant portion of the city of Khevran to the Livian. So the city of Khevran ends up being a city that's a combination of Yud and Lavi pretty much, of Kolev and Yifauna and the city of Livian. Now what we saw last time was, again I don't want to be marked too much, because we have to move out there. But the kids are numerous, what we saw was, is that the city of Khevran is unique in the fact that the full, it's the one city where the Livian have a firm grasp on the city, as opposed to every other city of Lavi, which was really a, a, a, a, a Bylus Clullus, an ownership of the collective Shavet. But the city of Khevran was unique since it, it got to Livian through an individual person of Kolev. So the Bylus of the Livian in the city of Khevran are also individual Bylus. So it's the one city where even though we have a, we have a, a general rule which is that Shavet Lavi don't have a real Tefes and Ersistro, but the Hevran is the, is the, is the exception. The Hevran talk is a city where they have a good Tefes on it. Not only do they have a good Tefes like everyone else, that they have a Bylus Pratas, but what we saw last week also from about Shavet was that, that to a certain degree, the, the, the, the, the, the Bylus of Lavi is, is the most extraordinary Bylus and Ersistro, because you know what Allah is in terms of Gula, in terms of redeeming property, that's all, Livian have a very strong ability to be go. They have Gula's Island, they always have the ability to get their land back, indicating that there's, that, that they're deeply rooted in the land. So usually they also have a built-in disconnect from the land in terms of not having a Bylus Pratas. But in the city of Khevran, where you have, it's Livian, which is Gula's Island, plus the fact that it's an individual Bylus, so now it's Dafkin, the city of Khevran, where you have the, the expression of, of Yisho Verity Stroll in its fullest sense. Ironically in Shavet Lavi, in the city of Khevran. Now this, well, what we, what we explained last week was that this is not a coincidence, because it's, it's, it's not a coincidence that the ultimate shameless of, of Verity Stroll, and it's, and it's place of settlement for Khev Stroll, expresses itself in full. Dafkin, in the city of Khevran with the, with the Fudlu Viam, that's not a coincidence, because as we explained, the Indian of Lavi, and the reason why Lavi with their cloud does not seem to be so connected to Herity Stroll, is because the whole Indian of Lavi is, between his eye and the whole Indian of Lavi is, the name of Lavi is, the name of Shavet Lavi is, the name of Shavet Lavi is, the name of Shavet Lavi is, the name of Shavet Lavi is, the name of Shavet Lavi. It's above an Herity Stroll, the Pashtis would be a place on earth, and it's a physical place of Teva, and therefore there's a disconnect between people that are, the Etsum Lamal will be there to Teva, that are between Etsum Lamal will be there to Teva, that are between Etsum Lamal will be there to Teva, that are between Etsum Lamal will be there to Teva, that are between Etsum Lamal, so the city of Revan, where Adarabhavi Adarabh, the full Shavet Lavi is expressed in the city of Revan, where Daftka, it's a city that's owned and settled in its fullest sense, Daftka by Lavi. It's because this is where the depth of the hotel reveals itself, that Etsum Lamal is not a place of something, it's not a place of Teva, and then there's, you know, a Rakhnius that sort of happens in the area. The whole in a varity stroller is that Rakhnius and Gashmius is the same, Ayan and Yesh is one and the same, the Teva varity stroller is Lamal be there to Teva, the full picture of varity stroller is captured by this Inyan of uniting, in the city of Revan, that's what he said it mentioned, also last week, that the city of Revan is a place of Marsnapala, which is preparation for Trius and Mason, Trius and Mason also means the union, the oneness between body and soul of Rakhnius and Gashmius. Now I mentioned at the end, at the end last week, and this is really where we're going to, we're going to continue on in this, in this Sugya this week, is that this connection, what we see in the city of Revan is this union really between two particular Shvaten, and when they come together, the full picture of varity stroller is pronounced, and that's Sheva Lavi and Sheva Thi Huda, Sheva Lavi and Sheva Thi Huda. Sheva Lavi again is Brinis Ayan, sort of Rakhnius, Lomami Thi Huda, Chaela Shem, the army of God, and Sheva Thi Huda is Liosa Sheva Thi Huda, Muhreghn Vain Raghu, the only one of you that's Malchos, which means somethingness, earthliness, down here, apale, Asiya, Yesh, and it's Dafkin the city of Revan, where these two Shvaten merge, where the city of Revan is in the possession of Yhuda and then the frat Coli Benifuna, and then he gives it over to Sheva Lavi, and Dafkin there in the union of Lavi and Yhuda, that's where you have the full picture of varity stroller, varity stroller is not a place of Rakhnius, and it's not a place of Gashmius. It's a place where Rakhnius and Gashmius emerge as one Mitzius, and it's one reality of Elikos, and God, the full picture of Kviachal, of who God is, emerges in varity stroller, because God, as I mentioned many times, God is not Gashmi, and God is not Rakhni either. God created both of those constructs, which means that he's bigger than both of them, and he's able to unite both of them. Rakhni's and Gashmi come together. That's where there's another city in Arity stroller, which also connects these two Shvaten, of Lavi and Yhuda, which is the city of Yhuda, which is the city of Yhuda. Yhuda is obviously the capital of Malchus, based of it, which is Shavit Yhuda, the Malchus of Yhuda, but it's also the place that they send Migdush, which is the place of where Kahanaman and Laviim go to work. So the Yhushalayim is also a city like that. Revan and Yhushalayim are bound to be each other. Revan is this Indian in its origin point, and Yhushalayim is this Indian in its fully-developed state. So Revan, for example, is a city where the Avasakta Ishmaar Berry, where the beginnings of Klaustral, and the beginnings of this revelation of Rakhni's and Gashmi's becoming one, are planted, that's the city of Revan, and then it blossoms practically and but poil in the city of Yhushalayim. That's the whole Linnan of Avasakta Ishmael, the whole Linnan of the Avasakta Ishmael, was to not remind the world that there is a God. It was to remind that the Ramam who says in the beginning of the Khsavadisara, the origins of Avasadisara, Avasadisara came because they knew that there was a God, but the problem was that that God was Ayan, and the world that they operated in is Yhush, and there's this connect between heaven and earth, and because of that there was room for Avasadisara. I can't relate to this unknowable God that's above me, that's beyond my comprehension, so therefore I'm going to create intermediaries between me and him. And the next thing you know, you have Avasadisara. The root of Avasadisara didn't come from a lack of awareness of God. It came from a lack of integration between something and nothing, between heaven and earth. That's what the problem was. Avromavina begins to eradicate Avasadisara from the world, and to plant the seeds of Kali Yhushal, and to plant the seeds of a Munentriya Samasim, and the city of Hevran, and the official flag of the Necessary Straw in the land begins with the city of Hevran with the establishment of a Munentriya Straw of Avromavina. The Indian is that heaven and earth merge, that God is deeper than both physical and spiritual, and therefore he's fully accessible in all these areas. Ayan-aamu-vada, that's the gile of Avromavina, that's what Yhushkite is, and that beginning of the seeds of that are in the city of Revran, and the full expression of that is in the city of Yhushal line. This is what we saw in the Ramban, at the end of Shemita Viyyavar, the last line of the Ramban, in Shemita Viyyavar is that we know the last halakh is, that lei Shevalayi people vahd, that any Jew can volunteer to become an honorary member of Shevalayi, to become Amish, Himodik, and says the Ramban, and for example, and who is the Jew to do that? [SPEAKING FOREIGN LANGUAGE] So that's a very interesting thing. [SPEAKING FOREIGN LANGUAGE] Like, the [SPEAKING FOREIGN LANGUAGE] His daily schedule was very much involved with practical [SPEAKING FOREIGN LANGUAGE] And yet, he himself is an honorary member of [SPEAKING FOREIGN LANGUAGE] that's [SPEAKING FOREIGN LANGUAGE] because that's the point. The full picture of [SPEAKING FOREIGN LANGUAGE] is captured by the union of these two [SPEAKING FOREIGN LANGUAGE] of [SPEAKING FOREIGN LANGUAGE] That's why it's ironic. This is how the [SPEAKING FOREIGN LANGUAGE] ends not just [SPEAKING FOREIGN LANGUAGE] That's the wrong end to all [SPEAKING FOREIGN LANGUAGE] All of [SPEAKING FOREIGN LANGUAGE] is a better [SPEAKING FOREIGN LANGUAGE] So you would think of all that, if you think about it, [SPEAKING FOREIGN LANGUAGE] Everything is defined based on its end, right? So [SPEAKING FOREIGN LANGUAGE] is about [SPEAKING FOREIGN LANGUAGE] It's about establishing and bringing out and cultivating the [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] It doesn't have a [SPEAKING FOREIGN LANGUAGE] And now they're [SPEAKING FOREIGN LANGUAGE] And they're disconnected from the land. So that's not the appropriate ending. That's where you have to look with the last line of the rambam. The last line of the rambam is, yeah, yeah, yeah, yeah. But you know who was an honorary member of the shavid lady, [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] The full picture of a [SPEAKING FOREIGN LANGUAGE] which is the [SPEAKING FOREIGN LANGUAGE] based of it emerges from this realization that [SPEAKING FOREIGN LANGUAGE] that David [SPEAKING FOREIGN LANGUAGE] is not just a king amongst kings. The full picture, the nature of [SPEAKING FOREIGN LANGUAGE] which [SPEAKING FOREIGN LANGUAGE] is harnessing and directing and establishing and cultivating is itself one and the same with [SPEAKING FOREIGN LANGUAGE] which what [SPEAKING FOREIGN LANGUAGE] is. The fullness of [SPEAKING FOREIGN LANGUAGE] which is all safer as [SPEAKING FOREIGN LANGUAGE] is expressed off by the last line that [SPEAKING FOREIGN LANGUAGE] is an honorary member of [SPEAKING FOREIGN LANGUAGE] And that's what [SPEAKING FOREIGN LANGUAGE] And the beginning of it is [SPEAKING FOREIGN LANGUAGE] And the end of it, not the end, but the developed version of that, the Paris of those seeds is usually line. That's what the [SPEAKING FOREIGN LANGUAGE] doesn't tell me that every single day in the base of English to get that void of the day, they would say, [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] is the sun up yet to the degree that it already is by [SPEAKING FOREIGN LANGUAGE] Like [SPEAKING FOREIGN LANGUAGE] because you want to be more [SPEAKING FOREIGN LANGUAGE] of the other lactation. What do you want-- I mean, it's always a nice idea, but why do you need all the lactation for karbonis? It's the answer to this onion. And that's because we're arguing them by evoking the city of [SPEAKING FOREIGN LANGUAGE] So why not just say something about Avram of, I don't know. Say, I don't know. Say, [SPEAKING FOREIGN LANGUAGE] and start karbonis. I don't know. Well, you have to be on the onion of [SPEAKING FOREIGN LANGUAGE] and the [SPEAKING FOREIGN LANGUAGE] is because that's the onion of [SPEAKING FOREIGN LANGUAGE] the base of [SPEAKING FOREIGN LANGUAGE] which is the place of Avuida. [SPEAKING FOREIGN LANGUAGE] That's the base of [SPEAKING FOREIGN LANGUAGE] is considered to be the capital of [SPEAKING FOREIGN LANGUAGE] And so that's what-- even though it's being done by the [SPEAKING FOREIGN LANGUAGE] it's a place of [SPEAKING FOREIGN LANGUAGE] But that's the point of [SPEAKING FOREIGN LANGUAGE] That's the [SPEAKING FOREIGN LANGUAGE] where the net, the [SPEAKING FOREIGN LANGUAGE] is [SPEAKING FOREIGN LANGUAGE] And that starts with [SPEAKING FOREIGN LANGUAGE] with [SPEAKING FOREIGN LANGUAGE] That's why I said, speaking about what we spoke about [SPEAKING FOREIGN LANGUAGE] That's why [SPEAKING FOREIGN LANGUAGE] is also-- I don't know if I mentioned this last week, I can't remember, but [SPEAKING FOREIGN LANGUAGE] is also [SPEAKING FOREIGN LANGUAGE] It's also the 50th Nuncharibina. Nuncharibina is also that point of contact where opposites merge. Where opposites merge. Like I mentioned, Anshab is [SPEAKING FOREIGN LANGUAGE] The schlemest of [SPEAKING FOREIGN LANGUAGE] is the [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] And that's [SPEAKING FOREIGN LANGUAGE] His place of burial is unknown. Like the [SPEAKING FOREIGN LANGUAGE] If the [SPEAKING FOREIGN LANGUAGE] is on top of the mountain, you know, the guy who would go on top, the cover goes on the bottom. If the bottom goes on top, the [SPEAKING FOREIGN LANGUAGE] of above and below, which is the [SPEAKING FOREIGN LANGUAGE] is this secret of [SPEAKING FOREIGN LANGUAGE] which is uniting, that which is something, which is [SPEAKING FOREIGN LANGUAGE] with that which is nothing, which is [SPEAKING FOREIGN LANGUAGE] which is above [SPEAKING FOREIGN LANGUAGE] That's why to a certain degree, just like [SPEAKING FOREIGN LANGUAGE] is [SPEAKING FOREIGN LANGUAGE] but it becomes an honorary member of [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] is the opposite side of that coin. [SPEAKING FOREIGN LANGUAGE] with [SPEAKING FOREIGN LANGUAGE] and becomes sort of an honorary member [SPEAKING FOREIGN LANGUAGE] as being the first king of [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] so there's different ways of interpreting different to [SPEAKING FOREIGN LANGUAGE] but one way of saying it is [SPEAKING FOREIGN LANGUAGE] just like [SPEAKING FOREIGN LANGUAGE] can become an honorary member [SPEAKING FOREIGN LANGUAGE] so a lady can become an honorary member [SPEAKING FOREIGN LANGUAGE] that's the only name of my [SPEAKING FOREIGN LANGUAGE] is [SPEAKING FOREIGN LANGUAGE] at the same time, to be something and nothing at the same time. [SPEAKING FOREIGN LANGUAGE] and he's saying, [SPEAKING FOREIGN LANGUAGE] and is it part of the [SPEAKING FOREIGN LANGUAGE] he says [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] he says, [SPEAKING FOREIGN LANGUAGE] like that, there were nothing. And he's saying that in the context of [SPEAKING FOREIGN LANGUAGE] of like, don't start up with me. Don't doubt anything that I say [SPEAKING FOREIGN LANGUAGE] you know, the same [SPEAKING FOREIGN LANGUAGE] that has this full [SPEAKING FOREIGN LANGUAGE] against [SPEAKING FOREIGN LANGUAGE] and says, on his own the [SPEAKING FOREIGN LANGUAGE] will make a [SPEAKING FOREIGN LANGUAGE] the mouth will open up its mouth to swallow you with that sense of strength. It's the same way [SPEAKING FOREIGN LANGUAGE] The same way [SPEAKING FOREIGN LANGUAGE] that's nothing is [SPEAKING FOREIGN LANGUAGE] and gives us tire, which is strength. So holding it in [SPEAKING FOREIGN LANGUAGE] it was nothing at the same time. It's [SPEAKING FOREIGN LANGUAGE] that's why, again, whereas [SPEAKING FOREIGN LANGUAGE] is [SPEAKING FOREIGN LANGUAGE] become an honorary member, [SPEAKING FOREIGN LANGUAGE] and they reflect each other, [SPEAKING FOREIGN LANGUAGE] That's why, again, [SPEAKING FOREIGN LANGUAGE] in himself, his personal schlamas is the level of the [SPEAKING FOREIGN LANGUAGE] And because of that, we actually find a very deep connection between [SPEAKING FOREIGN LANGUAGE] and [SPEAKING FOREIGN LANGUAGE] Now that I'm up to this part, I guess, we'll skip a little bit of [SPEAKING FOREIGN LANGUAGE] but you'll see. Take a look at [SPEAKING FOREIGN LANGUAGE] So it is a [SPEAKING FOREIGN LANGUAGE] It's a [SPEAKING FOREIGN LANGUAGE] It's a [SPEAKING FOREIGN LANGUAGE] It's a [SPEAKING FOREIGN LANGUAGE] It's talking about the [SPEAKING FOREIGN LANGUAGE] where it says [SPEAKING FOREIGN LANGUAGE] That [SPEAKING FOREIGN LANGUAGE] over there, [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] So [SPEAKING FOREIGN LANGUAGE] The [SPEAKING FOREIGN LANGUAGE] is said, [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] That's what the measure says. [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] It says by [SPEAKING FOREIGN LANGUAGE] that there he died. And it says by Avramavino there he was buried. [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] There's a connection between [SPEAKING FOREIGN LANGUAGE] and [SPEAKING FOREIGN LANGUAGE] But more than that, take a look at [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] The measure says like this, [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] That [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] You're going to bring the people onto the land. So that's the measure says [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] But the truth is [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] You won't go there. [SPEAKING FOREIGN LANGUAGE] But [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] Whatever this means, [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] But he's a [SPEAKING FOREIGN LANGUAGE] What's the connection between [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] Just like Havern is a city of Yehuda, that is also a lady, that's what [SPEAKING FOREIGN LANGUAGE] Again, that's what [SPEAKING FOREIGN LANGUAGE] The roots of [SPEAKING FOREIGN LANGUAGE] are in Havern. [SPEAKING FOREIGN LANGUAGE] It's [SPEAKING FOREIGN LANGUAGE] The Indian over here is that the somethingness of erytisceral is nothingness. The nothingness of erytisceral is somethingness. Of [SPEAKING FOREIGN LANGUAGE] of nature being [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] Then the one place that you could experience God himself, [SPEAKING FOREIGN LANGUAGE] because-- and when it's God himself, [SPEAKING FOREIGN LANGUAGE] Then it's not [SPEAKING FOREIGN LANGUAGE] [SPEAKING FOREIGN LANGUAGE] God is above both, and therefore unites both. So we understand now what we're seeing now is that the city of Havern, which is the Indian of Yehuda and Lavi merging is deeply rooted in [SPEAKING FOREIGN LANGUAGE] And now to get a better picture of this, take a look at Marmok and number one. And we'll see what this has to do with [SPEAKING FOREIGN LANGUAGE] Because if you remember, in Paraquedadon, say for Yeshua, I mentioned it already in the beginning that when Kalev goes to Yeshua and says, OK, the city of Havern is mine. So it says in post like, what should happen is [SPEAKING FOREIGN LANGUAGE] Yeshuavern should say, OK, I give you permission. [SPEAKING FOREIGN LANGUAGE] But the president doesn't just say that if I have a [SPEAKING FOREIGN LANGUAGE] that Yeshuavern gives him a [SPEAKING FOREIGN LANGUAGE] And what's interesting is also is that when Kalev is sort of explaining why he deserves the city of Havern, he says, because I was 40 years old at the time, and I'm just as strong as now as I was done. I think I mentioned last week, or I don't know if it was after the sheer, that that-- what does that remind you of? So that says, as time goes on, as he gets older, as strong as he was when he was younger. Who is that? [SPEAKING FOREIGN LANGUAGE] Why is-- so is that that Indian of not losing any strength and vitality? That's a [SPEAKING FOREIGN LANGUAGE] What is that? That's because I engage that's body and soul merging as one, right? Why the body gets weaker as time goes on is because the body is-- the Nishama gets stronger, right? Every single moment you do more Mitzvahs, you learn more tired, more of it. You know, Shama's getting stronger, but your body is getting weaker. Because there's a disconnect between body and soul. That's the nature of life. But Nishama doesn't become weaker. He becomes stronger because his body is sustained by his Nishama. It's literally the same as Siyyas. It's the same as Siyyas. And so the whole Indian-- that's the whole Indian of Mayshara Beynon, which is the Indian of uniting something and nothing. Ruchness and Gashmi is merging as one. And that's what the Siyyas of Havern is. Mayshara is buried in Havern. And so Mimela, the Indian of-- to give Kali the strength to conquer Havern, he has to have this kayak of what? Of I'm just as strong as now is when I'm 85 years old as I was when I was 40 years old. It's an honor after me to meet. And so what happens then, Siyyas says that, and then Nishama doesn't give him a brah. It's nice to get a brahka from Yishobunon. But the first thing you should have been in should say is, OK, I give you permission. It gives him a brahka, it's the name of a brahka from Yishobunon. OK, so let-- another piece of the puzzle to sort of give this a little bit more depth. So if you take a look at Maramokun, number one, this is a tire from Arizal in Sharpsokim. In Pasha Shulah, it's all about the Maramok. So we'll just read it together, and we'll see where it takes us. So Arizal begins the Sugi of the Maramokun. There's a number of places where he talks about the Sugi of Maramokun. The-- there's one sort of the Mahal that he's going to lay out over here in Sharpsokim. It's one approach. Then there's another-- we'll see if there's a shim, we'll try to tie it together. There's another place in the It's Kyan where there is a talks about the name of the Maramokun. But we'll see how he puts it in Shara in Sharpsokim. So Arizal, when he talks about the story of the Maramokun, he goes back to Yaisif and his brothers. It says in Pasha Shulah, it's in Pasha Shulah, it's in Pasha Shulah, when the brothers go into Mitzrayam, right, to get food, to buy food, right? So Yaisif Atzadik accuses them of being spies. So Yaisif Maramokun Yaisif Maramokun Yaisif says you're spies. So Yaisif Maramokun Yaisif Maramokun Yaisif Maramokun Yaisif can't say a lie like this. It's recorded in Ramesh, Yaisif says Maramokun Yaisif Maramokun, it wasn't true. Or was it? So it says there is like this. Sharamah's La Ham Yaisif Atzadik was hinting to them, "Shayim Yul Maramokun is a artistro." That they are going to be the spies in a artistro. There can be the Maramokun. What does that mean? What do the Shwatim have to do with the Maramokun of Shlach? By the Akdamazoo Yisper Haight, the Vinyan Parashizu. So by realizing that Nakudah, the connection between the Shwatim and the cells, and the Maramokun, will be able to understand the Parashizu, the masha nayr, between the Shwatim and the Shwatim. By first, let's first remember one technical Shwat that comes up with Parashizu. The Parashizu are mid-Barsinayi. We know that their banishan tells Myshebainu to pick for the Maramokun, the Ghidali haddur. They should be big people to pick for the Maramokun. So there is a point out that in describing the greatness of the Maramokun, there's a slight difference between how they're described, how the Maramokun were described versus how the Nissim, in Parashiz, by mid-Bars, are described as uls. They were also Ghidali haddur, but he says like this, in Parashiz, by mid-Bars, by mid-Barsinayi, I know it's by the Nissim. So Qsiv, over there it says that these people, the Nissim, were described as Roshay al-Fiyisraeli, the heads of Khloeisrael, Roshay al-Fiyisrael, the heads of thousands of Yid, of Akkhan, but over here by the Maramokun, they were also the Nissim, they were also a position of a, like I mentioned on Shabbos, they were the Sarichamishim, right, that Baal term says. So they're also Nissim, they're also authority figures, Haisif binay, but on right it says in post it with an additional word binay, Quloman al-Shim, Roshay binay Yisraeliim. So by the Nissim of mid-Bars it says Roshay al-Fiyisraeliim, it just calls them Yisrael, and oh dear it's binay Yisrael, why, binayinu, kibrai sis paraksha hai yum maragalim as elu asidim laktai, since they're varnishim so that these maragalim were going to sin, and that doesn't mean that they were, that they're still Baqirah, but he said that they were, you know, very drawn to making that mistake of the sin of the maragalim. Umayyashr Abbeinu, Ha'yavir at Seyglashr, and they're a bunch of them to tell them to do this, but they're a bunch of them, Umayyashr Abbeinu is going to send them, and therefore they're going into difficult matziv, lachain bakhar ha'raba miyutai, lasakain ka sassas. The Umayyashr wanted to give help, to give Siyat al-Shmiah, to minimize the damage, and to minimize that varah, if possible, for lah. So, what do you do? For lachain gozir, who ye sparasr are a bunch of them to create, chanishmah sashvatim atzmam, acha yasir, hanikroyim binay Israel ma'amish, that the souls of the shwatim that are literally binay Israel, the sons of Ya'aqir minu, isa'bru beside ye ibab el maragalim should become impregnated within the nishammas of the maragalim. Q'deshi yazram ka sass, in order that they should have extra Siyat, an extra help, an extra spiritual energy. For l'yaktul agamid, they shouldn't fall into terrible sin. And so, this is the meaning of why they're described, s'a'ri'zal, in parashishlach as rashe kulma noshim, rashe binay Israel ma'am, not just Israel, they're not just rashe Israel, they're rashe binay Israel, to be maramish, that they are literally binay Israel, they're literally the shwatim themselves. The al-kose, nah s'a'ri'zal, al-kose, al-kose, al-kose, al-lohi, al-mose, al-mose, it was amazlir. With even the nishammas of the shwatim, they still fell into the mistake. The commission is where the postik, as we'll see soon, based on the postik vayil kul vayil vayil moshim. That will get too soon. The s'a'ri'zal ma'am, rashe kulma noshim, rashe binay Israel ma'am, it is haim asmah shwatim. They were the shwatim. Now, now the result breaks it down for us, vina, yud al-shwatim, this abra vam, bhiyud al-muragwa. So you have 11, the 11 shwatim, all the shwatim besides lady, each one of those shwatim go into their appropriate spy. So the spy of shwavir ruvain, has within him, ruvain. The spy of shwavir shimmin, has within him, shwavir, has within him, shimmin. So it all works out. Al-vashavir la'vi, but the problem is la'vi, where's la'vi gonna go? Shwai hai al-haylik baritz baritz, la'vi doesn't have the hai al-haylik in Airti's shwat al-haylik in Airti's shwatim, there was no spy representing la'vi, right? And the parash shwat, there's no spy for la'vi. So now, we're, so where's, where's actually la'vi going? So it says the result of a maklaimo'i, nisqalik shwavir jaysef la'shain, menasha verfraim. So shavir jaysef allows this to happen by splitting in two menasha verfraim. And therefore, the, the, the result says like this vongnam, the miragal shwammenasha, the spy of shavir menasha, nisabir nishmansi jaysef, jaysef himself, again, of the twelfth shwatim, goes into the spy of menasha, valakhin shiv, that's why it says in pastik, la'mata jaysef, la'mata menasha, if you notice in parash shwat, that's how the pastik says, does nishmansi jaysef, la'mata jaysef, la'mata jaysef, la'mata yaysef, la'mata menasha is this. We have to say, la'mata yaysef, more than that, the ikra one of the shwatik, within shavir jaysef, the ikra one is afraim. So what does this say? He's the bhaar. So what is, what is it, wa'amata yaysef mata fraim? Because that's the site, that yaysef was going into the miragal, the spy of menasha. Nisha Ayushua, so who's the, so now afraim, the spy of afraim is what is menasha, is yushua bin naan, nisha Ayushua, miragal, shavir jaysef, bali yibranish mushram shavir. Say, now he's left alone. La'ahre nisha Ayushua, that's why masha was afraid to send yushua, why is yushua get abraim. Because he's left by himself, he doesn't have one of the shwatim within him, to give them the shavir jaysef, everyone ask, why did masha bin naan stop him for the rest of the shwatim, give them abraim too, the rest of the miragal, the answer is they didn't need it. They had the ibranisham of the shwatim, is yushua bin naan adafka didn't, because it was in menasha's spy that got yushua, shavir jaysef, shavir frahim, shavir frahim. But frahim's miragal, which is yushua bin naan, didn't have a shavir within him. So now he's left with that, that extra siyatishmahya, lahre nisha yar, mashi wa shawl, that's why mashi wa is afraid, panyakta, vahaz, and therefore, to remedy that, the ikra mashi le ishe binun yushua, so yushua binun is given the additional yud by mashi arban, and he's called yushua. The side kriya shaym zakhad, and the secret of that additional yud, of giving, of changing it from hishaya to yushua, kihim shikh, all of nishmah's lady banyaka, who was infused within yushua binun, is in a shwam of laving. So yushua binun is acting as a spy for a frahim, but bhipnim yipnim is who yushua binun really is, is laving. Shwalai hai yushum raga mashiifte, there was no, there was no spy for shavir laving. So the only one that's left to allow, to be a vessel for laving is yushua binun, viszah hai yadai mashiif. Listen to what he says, and this is exactly why it had to be through mashi arban, of giving him a brahim, shwamish shavir laving. Mashi arban, it's from shavir laving. The a love, ayuroy, lalakas, bishliq al-zem raga al-shwavir laving. And the truth is, mashiifte, himself, should have been a spy for shavir laving. What do you mean shwala, a spy for shavir laving? Shavir laving, shavir laving. There is no shavir laving. There is no shavir laving. There is no shavir laving. That's why there's no spy for shavir laving. No, mashiifte, it should have been. There's no calicanerity, shawl, for that. That's the sight of laving. That's the sight of mashi arbanu. Ain't it the same time? Mashi arbanu is an honor. Remember, shavir laving to investigate the land. That's the schlamas of the very tistro. Mashi arbanu means that shavir laving has a calicanerity, shawl. And instead of the deepest calicanerity, shavir laving. It's when it's coming from, from a mashiifte inedika, inedika, inedika of iron and eashia at the same time. Again, that's why he said that in shavir, that the inedika of the maraghu was to bring out the shahannun of mashiifte. And to bring up the shahannun of the very tistro. Reveal how taqah arati-shawl is a place of something and nothing. In ruchtins and gashr is at the same time. That shavir laving is also appropriate to be sent to arati-shawl. But the shawl, makaimasu, you shua tamidai. But instead of mashiifte inedika going himself, he sends a student. The shahannun, tummarasai, his, you know, his, his replacement, so to speak. Hoshok my ben shalai. Which is hoshok like a son. Mamish. Why is there a point in this out? You shua benun, right? There is a saying. You shua ben mashiifte. Ah, his father's name is nun. Mashiifte is nun. It's not because of the nun. Mashiifte being the shahranun. That allows him to really be the spy for shavir laving. Again, how is there, how is shavir laving supposed to have a spy? The lady doesn't have a kelok in the land. But the answer is, that was the whole schlihezovia. The whole story of the maraglim is to bring out from Marety Stroh. It's depth, which is that it's something and nothing at the same time. The amik of the level of elokus that can be experienced in the land, which is above both ruchins and gashmus, united ruchins and gashmus. That's the whole inina of the maraglim, was to bring out this nakudah, how the shrinah, which is the lowest, which is yesh, is in truth the highest, which is iron. Everything we spoke about on shavis is all this sogil of the shahranun being brought out and it's dafka through my sharbanu. So the ikr, it comes out that really the ikr maragl, the ikr spy, was really supposed to be my sharbanu. He's the ikr schlihezovia notion. It's really bad to my sharbanu. That was the whole inina of the year. He's not going himself. We'll speak about why in a moment. He's not going himself. So it has to be through his town that you should have been known. So you should have been known. But this is why, again, this is why there's this ikr zivovia. There's this connection between ikr schlihezovia. What you should have been known ikr schlihezovia by that additional yud, which means shavis laivi having a place in Erichistro, and being a spy sent into the land, despite the laivi not having ikr elik, but having the ability to spout the land, incidentally, they do have ikr elik in Erichistro, and they're deeply rooted in Erichistro. ikr elik expresses that, ikr elik expresses that by going to Havern, and, you know, in this Indian of being able to bring out the ikr elik of laivi, dafk in the city of Havern. These two schvatim, again, this is the nakud, that dafk of all the schvatim, of all the moraglim to survive the experience, and not to survive it, but to come back with a positive importance. They fulfilled their schlihez, right? The other moraglim has failed, but it's not their shot. Like, the yushu and kaliv, as far as their concern, was mission accomplished, and the connection between those two schvatim is ikr elik vin yuhuda. ikr elik expresses that by going to Havern, ikr elik expresses that by going to Havern, ikr elik expresses that by going to Havern, ikr elik expresses that by going to Havern, ikr elik expresses that by going to Havern, ikr elik expresses that by going to Havern, ikr elik expresses that by going to Havern, ikr elik expresses that by going to Havern, ikr elik expresses that by going to Havern, ikr elik expresses that by going to Havern, ikr elik expresses that by going to Havern, ikr elik expresses that by going to Havern, ikr elik expresses that by going to Havern, ikr elik expresses that by going to Havern, ikr elik expresses that by going to Havern, ikr elik expresses that by going to Havern, ikr elik expresses that by going to Havern, ikr elik expresses that by going to Havern, ikr elik expresses that by going to Havern, ikr elik 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