Harav Yussie Zakutinsky Shlita
K'hal Mevakshei Hashem #2
Sefer Yehoshua - Chapter 14 #1 - the city of Chevron of the full stature of Eretz Yisroel
OK, so let's learn about this show. We're starting Parachute Dalit. So Parachute Dalit is about a very interesting myser. It's like this Parachute gimel we saw. We were in Nareka's about this before Yantayvim that Parachute gimel was sort of a transitional Parach. The first half of Safiyushu was about, as we mentioned, a conquest of Ergotistro, where a conquest of a significant part of Ergotistro, a portion of Ergotistro. And then the second half is about the haluka dividing up the land amongst every shaven. And so Parachute Dalit really begins that story of dividing up the land, but it's like a self-contained story. And so Parachute Dalit talks about the following thing. You don't have this in front of you. I'll just read a few seconds from Parachute Dalit in order to get the basic idea. And then we'll see where it takes us. So it says in Pasek like this in Parachute Dalit. [NON-ENGLISH SPEECH] The first tribe that's described as sort of, again, Yushubun and divisable land amongst the different [NON-ENGLISH SPEECH] And now every shaven has its own responsibility to conquer its territory. And so the first shaven that's discussed or that was responsible to conquer-- [NON-ENGLISH SPEECH] So but there's a specific request that Yushubun makes, and you'll see. So again, the Pasek says, again, you don't have this, but the Pasek says, like this, [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] Gilgal is where the Yushu was based. So the tribe of you, the [NON-ENGLISH SPEECH] And the Yarmal of [NON-ENGLISH SPEECH] and [NON-ENGLISH SPEECH] right, [NON-ENGLISH SPEECH] there's this expression, [NON-ENGLISH SPEECH] Right? So they have an old history together called [NON-ENGLISH SPEECH] Right? They're both the [NON-ENGLISH SPEECH] and that to the [NON-ENGLISH SPEECH] that Yushubunun sent. And they both came back with positive reports. We'll speak about how the [NON-ENGLISH SPEECH] is negated to this. That's a shall make. We'll get to it more next week. We'll begin this week, but anyway, so [NON-ENGLISH SPEECH] he's from [NON-ENGLISH SPEECH] he was one of the-- he was a spy for [NON-ENGLISH SPEECH] So [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] And then [NON-ENGLISH SPEECH] steps up, and he says the following thing. [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] We're old classmates. You remember what [NON-ENGLISH SPEECH] about us when we were sent as [NON-ENGLISH SPEECH] And you remember the whole [NON-ENGLISH SPEECH] that we were sent as [NON-ENGLISH SPEECH] and we were the only ones that came back with a positive report. And he says [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] I was 40 years old when I was sent by [NON-ENGLISH SPEECH] The [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] And I came back with you with a report that was in my heart. That was in my heart. And that's a funny was in my heart. So Rashi says this is a reference to the [NON-ENGLISH SPEECH] where Hazal said that when [NON-ENGLISH SPEECH] and Yushua came with a positive report, so Yushua was just like being very up front, [NON-ENGLISH SPEECH] And there was no one was listening to him. So [NON-ENGLISH SPEECH] had a little bit of a more subtle approach by [NON-ENGLISH SPEECH] right, that he first started to talk as if he was going to be on the side of the other [NON-ENGLISH SPEECH] and you know what else, but it was something like that. And then meanwhile, when everyone was quite willing to hear [NON-ENGLISH SPEECH] because they thought he was just going to be adding fuel to the negative fire. So then he says something positive about the land. That land is very good. So Rashi, that's what the Pasek says in [NON-ENGLISH SPEECH] that Hashem says that there's something special about [NON-ENGLISH SPEECH] and I'm going to give him a certain present, as we'll see soon. [NON-ENGLISH SPEECH] That colleague, there was a [NON-ENGLISH SPEECH] there was a different spirit. There was something unique about the colleague. So what was the [NON-ENGLISH SPEECH] So Rashi says, I'm a similar [NON-ENGLISH SPEECH] means that it was [NON-ENGLISH SPEECH] he had this idea of saying one thing, of giving off the impression as if he's going to say something negative about the land. But meanwhile, in his heart, he was planning on saying something else. So [NON-ENGLISH SPEECH] as if it was like a dual personality. There's the colleague that was on the outside that was saying words that seemed to start off as if he's going to say something negative. But meanwhile, there's a different call of insight with his intentions of actually drawing the people into conversation to then say something positive about the land. So that's what's referenced over here, where the pussic says that [NON-ENGLISH SPEECH] you remember back in the day, I was 40 years old, when it might have been as sent us. For [NON-ENGLISH SPEECH] and I came back with a report that was in my heart, referencing that [NON-ENGLISH SPEECH] that colleague had, which was to be a little bit tricky, that [NON-ENGLISH SPEECH] OK, well, it's interesting, of all the different aspects of colleague's mysterious nephews and his success at being a good spy with usual [NON-ENGLISH SPEECH] this is the [NON-ENGLISH SPEECH] highlight, this trick of having the split personality that his 8s was. On the outside, I'll say something which sounds negative to get the people to be listening. And then I'll say the actual thing, which is in my heart, which is something positive at the land. Look, it's interesting. And he goes on to say, the other spies came back with negative reports and so on, [NON-ENGLISH SPEECH] and colleague says to Yeshua, and at that day, [NON-ENGLISH SPEECH] swore to us that we will make it into the land. And specifically, he says that I was given-- I was promised by [NON-ENGLISH SPEECH] the other [NON-ENGLISH SPEECH] obviously, [NON-ENGLISH SPEECH] was the messenger to tell us this message, that I was promised the city of [NON-ENGLISH SPEECH] the city of [NON-ENGLISH SPEECH] we know that when the [NON-ENGLISH SPEECH] went in, right? So [NON-ENGLISH SPEECH] this expression changes the [NON-ENGLISH SPEECH] right? Because [NON-ENGLISH SPEECH] and he's giving a [NON-ENGLISH SPEECH] Rashi says [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] right? He adds in a letter, [NON-ENGLISH SPEECH] in [NON-ENGLISH SPEECH] in a [NON-ENGLISH SPEECH] name to make it [NON-ENGLISH SPEECH] to give him that extra [NON-ENGLISH SPEECH] that he shouldn't fall into the mistake of the [NON-ENGLISH SPEECH] fall into the trap of the spies and [NON-ENGLISH SPEECH] And so the [NON-ENGLISH SPEECH] when he came back, there are a bunch of [NON-ENGLISH SPEECH] says that that [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] something so special about [NON-ENGLISH SPEECH] and therefore the land that he traveled to the [NON-ENGLISH SPEECH] is going to give him a reference to the city of [NON-ENGLISH SPEECH] So the city of [NON-ENGLISH SPEECH] is within the portion of [NON-ENGLISH SPEECH] colleague is within the-- is a major person in [NON-ENGLISH SPEECH] and the city of [NON-ENGLISH SPEECH] was specifically promised to him. And so that's what this parake is about, that colleague is approaching the issue and saying, OK, I want, you know, it's time for the reward to come. And I want to be given the city of [NON-ENGLISH SPEECH] and that's what the-- and the [NON-ENGLISH SPEECH] colleague goes on to say something interesting again. We're not going to be able to explain all the proud to him this week, as I said, we'll get to more of it next week. But then he goes on to say, [NON-ENGLISH SPEECH] has kept me alive until this point. [NON-ENGLISH SPEECH] as he promised. And it's been-- he says they are buying the [NON-ENGLISH SPEECH] and it's been 45 years since the story of the [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] since that promise was made to me for me to get the city of [NON-ENGLISH SPEECH] and now I'm a total of 85 years old. But [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] But you should know I'm just as powerful. I'm just as strong as the day when I was sent. [NON-ENGLISH SPEECH] My strength then is my strength now. I haven't been weakened at all. And so I'm a simple pashat, because if you're worried about me taking the responsibility of conquering the city, don't worry. I'm just as strong as I was when I was 40. Which of mine is a pellet. It's not like he's single-handedly conquering the city anyway, it's like him. OK, that's what Paul said. Let's see more about it later. And so he says, [NON-ENGLISH SPEECH] And now I'm asking to be given this piece of land, this mountain, this city of Hebron. [NON-ENGLISH SPEECH] So you should be known. Here's this. [NON-ENGLISH SPEECH] It's interesting. You should give them a [NON-ENGLISH SPEECH] [NON-ENGLISH SPEECH] And Hebron is then given to [NON-ENGLISH SPEECH] And then the plaza goes on to say that a little bit of a description about the city of Hebron and how Hebron was able to conquer it. And that's pericudale. OK. So we-- OK, fine. So we have to learn a little bit. We're going to spend a little bit this week and next week and so we'll see where it takes us a little bit this-- the Sugia of the city of Hebron. It's relationship to Koleve. And just a lot of the context over here, again, it's obviously connected to the story of the Moraglum. That was a gift to Koleve, the story of the Moraglum. And specifically, again, there's so many details that need to be explained. I mean, Koleve and Yifuna, he's highlighting this Nakuda of [NON-ENGLISH SPEECH] of him being like sort of two sides of himself. This-- I mean, [NON-ENGLISH SPEECH] he's highlighting that Nakuda. And the truth is it makes sense. I mean, the Pacific says that Hashem says, I'm going to give him the city of Hebron. [NON-ENGLISH SPEECH] because there was this quality of [NON-ENGLISH SPEECH] that he believes. That needs explanation. What does that have to do with the city of Hebron? Koleve, we see that the city of Hebron is the Moraglum, which is obviously the crowning jewel of Hebron is the [NON-ENGLISH SPEECH] which is [NON-ENGLISH SPEECH] is a double cave. So there's something about [NON-ENGLISH SPEECH] There's something about a duality that is connected to the city of Hebron. So Koleve that approaches the Jewish people to try to get them into Erity's stroll with a duality. So he gets the city of Hebron, which, again, is the place of the Moraglum, which is a place of duality. Again, it needs more explanation, but that's something that we see. OK, so-- but let's take a few minutes to investigate something unique to the city of Hebron, and then we'll see how it comes back to Koleve. But we'll put Koleve to the side for a second. So there's Gomorrah and Makhus. And the first Moraglum that you have is the Gomorrah Makhus, Tafyurim and Olive. The Gomorrah over there is listing all the cities of refuge and Erity's stroll, the Orimikwad. Now we know we spent some time learning about the Orimikwad, you know, in paracute gimbal, that the Halakh of an Orimikwad was besides the people going there to be-- to be protected because they killed San Bishagig. But the Orimikwad were cities that were given to the Livium. The Livium don't have a Heilik and Erity's stroll, but so where do they live? They live in 48 cities throughout the land, and these 48 cities are Orimikwad. They're cities of refuge. There are six primary ones. We spoke about that at length in paracute gimbal. But the Gomorrah is listing the Orimikwad. And one of them is Havern. So Havern is an Erimikwad. So the Gomorrah says in Makhus, "For Havern Erimikwad," what do you mean? "Havern is an Erimikwad," that means it's a city of Livium. My city of Livium. So it's in Halleki Huda. But again, that's not much of Akashu, because all the schwadmen had to donate cities. But it's Coliv's personal city. I mean, I was in Miramikwad. I thought it's Coliv's. (speaking in foreign language) Akashu, deeper Misha, it says in plastic, paracute gimbal. It's safe for your shoe. That's what we're learning. The Coliv was given the city of Havern as he was promised by Maishu Urbana. So all of a sudden, it's not Havern. It's not Coliv's in more it's Livium. So says the Gomorrah by him. So by answers, part of the way the Maishu explained is that the city of Havern was certainly given to Coliv. But then, a portion of the city of Havern then was donated by Coliv to the Livium. Where at the end of the day, the city of Havern is divided sort of into two portions. There's the part of Havern, which is the Liviums. And then there's the more surrounding areas of Havern, sort of the center of Havern would be the Livium. And then surrounding courtyards and orchards and so on, that was Coliv's territory. So it all started off. So the process of the history of Havern is first it's owned by Coliv's law. Coliv's so conquered the land, so Coliv's law. Then it's divided up amongst the shvatim. So now it's in the property of Yehuda. And then Yehuda is specifically given to one person Coliv. And then Coliv then gives a certain parts of it, a certain percentage of it to the Livium. So that's how it goes back. The siv, and that's the possek in Sefer shvatim, the staihir, veschazirah, and nassalu Coliv. The possek says in Sefer shvatim that Coliv was given the fields of Havern and the courtyards of Havern. So the Gomara in between the lines is sort of asking, what do you mean, the courtyards and fields? The whole city is given to Havern and Sefer shiv. What's going on over here? So in Sefer shiv, he's given the whole thing. And in Sefer shvatim, it describes him only owning the courtyards and fields. So the answer is that's what we're trying to say is that the rest of the city of Havern was then given by Coliv to the Livium. So that's how the city of Havern comes out. Now, and this is, in fact, not just a nice side, interesting party, just a conversational piece like, okay, they happen to know how many owners, how many hands did Havern pass through? According to Chazal, this idea that Havern traveled from Khali Israel to Yehuda to Coliv to the Livium, right, is actually an essential quality to understand the nature of the city of Havern. Take a look at Maramok and number two, this is the Mejisraba in Pasha's Lechlecha. Kiryasraba, right, another name for Havern is Kiryasraba, the city of the four. So the most common interpretation of why it's called four is because of the four couples that are buried there, right? Adm'chava, Avrami Sakhayyaka, they're wise, right? But Chazal say, one of the other interpretation of why it's called four, Shi'a'ela bikkhornusin shaldalad, 'cause it traveled, it was under the ownership of four different owners. What are they? Metrili Yhuda, the Mejisr puts like this, first it was in Shavit Yhuda, right? Va'aragakhla Coliv, then it was Coliv, Va'aragakhla Livium, Va'aragakhla Colivium, so even amongst the Livium, then they donated specifically to the Ghanam. Those are the four ownerships. You see, that's the name of the city, Kiryasraba, which means that this is a fundamental key to understand the nature of Chavran, is the fact that it went from the Chabit Yhuda to Coliv, to Livium, and the Mejisr then says to the Ghanam. So let's understand a little bit more, what does this tell us about the city of Chavran? So one piece of information we have to have before we continue on. So take a look at Marmukka number three. Now we've spoken about this when we talked about the whole idea of cities being donated to the tribe of Lavi. Now this was, as we said, right, there's a halach, the Chavalavi, can't have a halak and erecystral. So you have to live somewhere, so what do they live? So every shavit would donate cities for the Livium. But the question is, once those cities were donated to the Livium, did the Livium own it as much as sort of the rest of Coliv Israel own their cities, or is there some level of disconnect? So the truth is, it's interesting. If you take a look at Marmukka number three, Stharambam, in Hilchashmita the Eivol, in Parakute-Gimha-Lachazayan, actually seems to say that the ownership of the Livium over their cities is to a certain degree stronger than the ownership of Coliv Israel over their cities. How so? So the Ramam says like this, Kahan and the Livium-Shamakh-Rusada-Mistay-Arayam by Bayes-Mibati-Aray-Mishalam. Without going into too much detail, we know that the Halach is if a Jew owns a piece of property in our T-Stral, and you sell it, there's a certain period of time where you could be guile, you could redeem it from the person you sold it to. And there's different halachas if it's an open field, if it's a house, if it's part of a walled city, there's all different stipulations of when you're allowed to redeem it. But at some point, you can't redeem it anymore, it is you sold it, then you sold it. But says the Ramam, when it comes to Kahan and Livium, if they sell a field that they have from one of their donated cities, or a house, a walled city, some sort of property, so he says, (speaks in foreign language) their process of redemption is not the same as by the rest of Kallistral. Rather, (speaks in foreign language) says the Ramam, if they sell a field, even if it's very close to the evil, the guile, they could always redeem it immediately. (speaks in foreign language) And if they were Mach dish a field, they could redeem it immediately. (speaks in foreign language) The guile, they are (speaks in foreign language) In other words, the ability for Livium to redeem their cities back from wherever they sell it to is actually greater than other members of Kallistral. So whereas other members of Kallistral, their attachment to their property is able to be severed. They could redeem it back, but with limited ability, the actual connection between Livium and their cities is so strong that the Lughas of redemption is much more lenient, that they could redeem it much more frequently, and much more easily. So to a certain degree, this (speaks in foreign language) the Ramam says (speaks in foreign language) always be able to redeem their cities. Now, this indicates that, when I point out, that this indicates an interesting thing, which is that ironically, even though they weren't giving a portion of our Tistral, and that Kallistral have to then give a donation to each shavit of a city, but (speaks in foreign language) those cities that were donated to Livium, the Livium's ownership in those cities seems to be even starker than Kallistral's ownership. (speaks in foreign language) that the Lughas of redemption is much more lenient for the Livium, they could almost always get their cities back, indicating that they can't really disconnect themselves from their cities, so that's an interesting thing. On the other hand, though, even though there's this potential, there's this quality of the cities of Livium being tremendously attached to Livium, but we do see somewhat of a disconnect, on the other hand, between the Livium and their cities. So what do I mean? So take a look at Marmok and Raphur, this is, again, the Rambam in the beginning of Parachid Gimmel in Schmidt of the Eivol, the Rambam is describing over here, the idea that the cities that Livium are living in cities that the Kallistral donated. So the Rambam says like this, Shavit Lavi, Avopish, Eilam, Kheligbar, that's right, even though they don't have a portion in the land, foreign in Stavis-Stral, but the Jewish people are commanded, (speaks in foreign language) to give them cities to live in, with their surrounding areas, courtyards and so on, farming land and so on. Okay, so that's a seemingly simple sentence, but we know what the Rambam, every word is measured. Why does the Rambam have to say that he's given that the Jewish people are commanded to give them RM Lishavas, cities to live in? It almost makes it, now that's, he's not making that lush an up, that's the language of the Pusic. The Pusic says that the Livium should be given lands from Maritistral, cities from Maritistral, Lishavas, in order to reside. What I mean, obviously, you know, you've given cities in order to live, what's the added word of Lishavas? So the truth is Chazal will see in a moment, Chazal see from that term Lishavas, that there's actually some level of disconnect between the Livium and their cities, almost as if they're just like renting, like we're just here to allow us a space to live, but it's not truly ours, which is ironic, because again, like there's this like strange relationship over here, on the one hand, there seems to be a deep bond between the Livium and the land in terms of their ability of Gulas oil, they could always redeem it. But yet the land that they're able to always redeem is only described as just the place for them to live, but not truly theirs, RM Lishavas. Now just to give a little bit of a context of what that means, RM Lishavas. So if you take a look at Marimok and number five is Yushalmi in Mysus Sheini, Mysus Mysus Sheini, Parake, Halocha Dalit. The Yushalmi there is talking about the Halocha of Mysus Sheini, the Halocha of Mysus Sheini, that a person takes of a tenth of their produce, right? Not every year, but you know, a few years, and you bring it to Yushalim, and you have to eat it in Yushalim. So this specific Halocha is that a person has to own property, and a lot of of bikurim as well, there's certain stipulations of needing to own property in order to fulfill these Halochas, the way it's supposed to be. So the Yushalmi brings down a makhlagez, whether the levium, whether the, I'll give you a little bit. Halocha is that when you give Mysus Sheini, there's a vidoy myser that the person were to set, that you go to Yushalim with the myser, and you eat it there, and then you make a proclamation how you fulfilled all your agricultural obligations. That Halocha vidoy myser is only possible for someone that owns land and energy straw. So the question that the Yushalmi has is what about levium? Do they, their lands, the cities that they live in, the houses they live in, do they own it enough to allow them to save the vidoy myser if they're, you know, doing myser? So the Yushalmi says it's makhlagez, Yushalmi says it's like this. Tani, so the, Yushalim quotes a price that Le makhlagez and didn't know Divi Rabbi Huda. Rabbi Huda says that the cities that were given to levium, it was divided up to them. In other words, it's talk of their city, and therefore, levium own property. And if they own property, just like any other Yid owns property, if they bring myser Shaini, they can save you the myser. That's fine, Divi Rabbi Huda. Rabbi Huda, Rabbi Huda, no, no, no, no, Le based Dyrinid, no. Was Le based Dyrinid, no, mean? Le based Dyrin means that it's not really theirs, it's there to live in. It's almost as if they're renting it. It's not, they have a, they have a right to the, they have a right to this land in order to live there, but it's not, that's, it's not truly theirs. Therefore, according to Rabbi I see, the levium are not able to save you the myser that it's not truly their land. They're just, they have a right to it in order to live. So, ready you see again that, and where's your basic coming from? 'Cause it's as impossible as Shavis. But that's the whole purpose of, these lands are given to levium, just the Shavis. Now, how do we hold the myser? I go, you'll see where I'm going to in a moment. Now, we hold the myser, the rambam, in Marmokan number six, the rambam in the end of myser Shaini, poskins like Rabbi Huda, that the lands of the levium are mamish theirs, and they mamish own it in full, that they can save you the myser. Levium is not them. Levium are able to save you, they're able to make that proclamation, that they've taken care of all their agricultural obligations. Shav, well, patiently not in the reign of barits, 'cause even though they weren't given a proportion in Arity's role, Bagashtum are in Miggish, but they have these cities that they were given, so it's mamish theirs. So, what we have now is still a somewhat of a problem. The posse again describes the cities of Ovium as being RM Lishavas, cities for them to live in. So, Rabiyasi says, what does that mean cities to live in? It means that their mamish limited in their ownership of their cities. Their cities are just given to them, to the extent to allow them to live there. That's really all it means. Rabbi Huda, the rambam we poskin, not like that, we poskin, then no, no, no, it means it's mamish theirs. So, talk of what does it mean RM Lishavas then? So, what does it mean that they're only given cities to live in? It means it's mamish theirs. And the rambam used that term RM Lishavas in marmocha number, number, number four, when the rambam introduced the idea of cities being given to Ovium, the rambam used that term, lead to them RM Lishavas. What does it mean RM Lishavas? Rabiyasi, I know what that means, RM Lishavas. RM Lishavas means that it's just theirs to live in, but it's not truly theirs. But we poskin, now like that, we poskin, it is truly theirs. So, what does it mean RM Lishavas? So, Lebab, Treb and marmocha number seven, so, LeCouti Sifas in Hillechofbe's and Chai Yisara. So, the Reva has a var to explain what it means RM Lishavas, and this will swing us back to what's unique to the city of chevron. The Reva says like this, I'll tell you outside, then we'll see it inside together. What does it mean RM Lishavas? So, RM Lishavas means like this. When you have an average city or an average place that's within the other shvatim, so, how did it go? So, let's say a piece of land was owned by Klai Yisrael, and then it was divided up amongst the shvatim. So, now this is a property that's owned by Shavenath Tali, whatever. And then Shavenath Tali divides up the property amongst its own citizens. So, at the end of the day, when you're like, someone from Shavenath Tali, and you're living in your home, it's your home. Not so with Lebab, what does it mean RM Lishavas? It means that when the Lebab were given cities, they were given cities donated by shvatim, which means that even now when the Lebab receive it, they just receive it as a shvatim. The individual members of Shavenlevi, an individual Lebab can say that this is specifically my home. Can't say that. This, this, this, in totality, this entire city is in the possession of Livian. But to be able to say Bipratius, that this particular house is particularly mine, you can't say that, because the city itself was not donated by individual members of Shavenath Tali. They were donated by Shavenath Tali Beghal. So you could only, you could only have what you were given. It was given on a shaven level. So it's, it's received on a shaven level. And this is what it means RM Lishavas, is that as an individual member of Shavenlevi, it's true that this city is owned by Shavenlevi, and sort of, I'm a member of Shavenlevi. So therefore, I technically own property in Artistro, so I can save you during my search. But can I pinpoint and say that this is my house? No, I can't say that, because this is not my house, just like it's not more than my next-door neighbor ladies' houses is. This is owned by Arashavat, because we have no choice. We were given the property from Shavenath Tali, you know, or Shavenlevi, or whatever the shaven is. And so it was given to us Bitarashavat, so we received a Bitarashavat. And so therefore, there's a certain, there's a certain level of disconnect, so to speak, between the Yish of Liviam in the land, that despite the fact that these are their cities, there's some level of disassociation between Liviam and the land, al-Kadekach, that despite the fact that this is Shavenlevi, but every individual member of Shavenlevi can't feel and can't halocically say that this is particularly my property. There's some sort of lack of Yish of Arats when it comes to Shavenlevi, even after they're given their cities, you understand? There's a full Yish of Arats means that every, like the post it describes, Ishtar kaskafmai, Ishtar kaszayna, say, every year under their own canopy, under their own orchard, you know? That's what a full Yish of Aratsistral means, not just that Blachlau, it's klauistral. It's always been klauistral. But that it should be a protest, that each piece of land should have its particular owner and the land should be settled by Jews in such a way where each Jew sort of digs in their roots in the land. That is true and pretend, it's true for every shaven, except for Shavenlevi, because there's always this disconnect, because despite the fact that Blachlau was given them as a shaven, but no individual member can truly, you know, sink in their roots, because there's no particular piece of land that is in the possession of this particular member of Lavi. So even on a collective level, there's, you know, it can't truly be settled by the Lavi because every individual Lavi is sort of like hesitant, except for the city of Kravar. Except for the city of Kravar. Why? Because how did the city of Kravar and get to Lavi'am? Not from Shavenlevi, who did directly. It was klauistral's, it was Shavenlevi, who did, and then to Kaulayv, who's an individual person, and then from Kaulayv to Lavi'am. So of all the cities of Lavi, right, and of all the cities of Avera Tistral, Blachlau, the one city that we can say is truly a Lavi dik'a city, is truly a place where Shavenlevi can, you know, can settle in and really establish itself properly of Ishtakas' governor, Ishtakas Tainossa, is the city of Kravar. Take a look at Marmokka number seven. So the rabbis is like this. Kravar and Lavi'am, sir, are gonna sing a klauist with Neissral, Shavenlevi. Kravar was not given to Shavenlevi, just as this, like, general gift of a shaven, to another shaven. Shavenlevi, didn't let Shavenlevi mace Kaulayv. Because Kravar was given to Shavenlevi through Coli Benifuna, who was an individual person. (speaking in foreign language) (speaking in foreign language) which means that the city of Kravar when it was given to the Shavenlevi, you already moved from just a general ownership of a shaven, to an ownership of an individual. So Neissal, Shavenlevi mace Kravar, he biles process. So it comes out that the city of Kravar is unique, is that it's the one city where the city, where the levium can actually claim ownership of that city of Kravar, in a real tangible and concrete way. The Kivanshari Elohim, so now, says the Rabbi, when you put this point together with the idea that baklau, the levium, always have a deep connection to land in terms of Goulas Aulam, right? Remember that, that in terms of redeeming the land. So there's, again, with Shavenlevi, this is like a funny dynamic. As far as the shaven is concerned, there is Goulas Aulam, they could always redeem their property, which means that there's always this bond between them and the land. But there's this mania stopping them from being able to truly settle in the land because it's never owned by the individual. But comes the city of Kravar, where now individual levium can claim ownership to their individual properties because it's coming from Krav. And you now have the general quality, the general rule which is that the levium baklau always have, Goulas Aulam, they always have an ability to sort of, they're always attached to their cities anyway. So now you have an interesting British, which is, that of all the cities of Ertistral, which is the one city that we can say is that the Jewish people are truly integrated in the land more than anywhere else. It's Kravar. It's Kravar. Daf could be cause it's a city of levium. Cause again, there's a quality of his gaseous between levium and the land in terms of Goulas Aulam. But there's a limitation of his gaseous between levium and their land because it's not owned by individual members of Shaver-Lavy. But if you were to have a city where it is owned by individual members of Shaver-Lavy, then that's going to be the city where there's a full expression of integration between Kravar and the land. Because again, levium have that potential of being fully integrated in the land because of Goulas Aulam. It's just, there's a general mania of like, Arm Leshavas is that it's not, there is on a Pratistica level. So if you have a city of levium, which is a city that is owned by Pratius, then since you also have this quality of Goulas Aulam, then that's going to be the city to truly capture the schlamas of what it means, Kravya-Lavy in Ertistral in its fullest degree. And that's the city of Shaver. So the city of Hebron has all the Mylas. It has the Myla of it being the city of Avium of Goulas Aulam. And it also has the Myla of Goulavium being able to own it the Pratius because it was given to them through Colleh Benufuna. So that's what he says of the Yim. The Rabbi says, "The Kyiv and Shari Al-Avium, Shai Yaachim L'Avium Baif and Shagoula-Aulam. Since the city of Avium anyway have this quality of hisscastras with levium in terms of Goula-Aulam. It's just that usually there is at the same time something disconnecting them from the land because it's not owned by Pratius. Nim sashan Nitzchias Shabbai-Lavium al-Haviran, Gedailah Yyser, May Ashir Beshar Khalka Ertistral. That's specifically in Hraviran, and the ownership of Avium in Hraviran, that's actually more Beshlamas and a deeper expression of true Yishu Verity Stral than anywhere else in the land. Yys Minachal Shabbina Yishrall, Shain Baham Myla of the Goulas Aulam. The Yysum Isha-Aulavium Shain-Alayim Baif's Pratius, right? So the rest of the cities of Avium have a Myla of Goula-Aulam, but they have a Khassaran of not being able to only being armless Shabbas. Other cities of Ertistral are owned by Pratius by the Yiddin, but it's not Goula-Aulam. Revan has both Myles. Now, the fact that it's Revan, that highlights this Indian of Yishu Verity Stral in its fullest degree, specifically through the Uvean, if you take a look at Marmokka number eight, so this is not a coincidence. The city of Revan is really the first city, or the first place in Ertistral, that there's a full acquisition that, without any questions about it, this was the first place that Avra Mavino actually boiled, right, Marzamak Beylah. So it's like, historically speaking, Revan is the first place where it's like, for sure, Khaleis was without any hesitation. And so then we, as Mezher says in Marmokka, right, Zaira Miguel McCaimas, Mezher and Bresha's Rob, Aintess, that this is one of the three places. She ain't no muscle, Mezher and Lohan Neis, as you saw, Leimmerka's Lana Maim, Biadran. That this is one of the three places that the guy can't claim, I mean, they still will try and they, whatever, they can't, they technically can't claim that it's theft, why? Beylah Wayne, Marzamak Beylah, Bezam Midash, Ukra Sashol Yeissev. Now, the Bezam Ignition, and the place of the scene of Yishu Tada, we're not getting into right now, but the first place, which was historically the first place that was acquired by Avra Mavino, is Marzamak Beylah, that's the city of Revran. So, what we see from here is that there's something about the city of Revran that is screaming, that's like Yishu Verity Thrall, that our, the Erity Thrall being a place of Yishu, of Yiddin is like, is shining in the city of Revran. Historically, it was the first place of Yiddin, of Avra Mavino by the land, and the full depth of Erity Thrall and Yishu Verity Thrall is being expressed in the city of Revran, being the city of Lvian, that comes through, through college, yeah. - Whoever's given the college in the way that, he can give it away and it doesn't go back to any violent after the day. - Right, right, that's the special halogh of giving it to Lvian. Give it to Lvian, that was the mitzvah, you have to give it to Lvian. - It's the part of where it's stolen. - Yeah, yeah. Well the Kumar says in Maka, so there was a sir, again, he still retained ownership of, of the Sadais and the, you know, or the orchers and so on, but the actual, the city, you know, the metrowals of it. - I mean he had that difference than everybody else. - Anyone could have, anyone could have, that was something that he did. - That's a sold it after. - To Lvian, no, this halogh of giving cities to Lvian, that has that quality. That's a special halogh. Now let's go a little bit further. This idea of Erity Thrall, the full, you know, the full stature of Yishu Verity Thrall being specifically captured by a city of Lvian is very ironic because we always associate Shaver-Lavie as not being so connected with the land. Take a look at, you know, in Maka number nine, this is a very famous rambam, the end of Shmita Vivol. The rambam, we know that the halogh is, and there's Yishu Yishu, the irony over here, of all the shvottam, the one shaver that isn't given a portion in Erity Thrall, Shaver-Lavie. But now through this convoluted way of kolavie, you know, it comes out, it comes out, that of all the shvottam, it's Shaver-Lavie in the city of chevron that brings out the highest majority of Yishu Verity Thrall, it's like, that's ironic, that's ironic. So, and the truth is, and it's not a coincidence that this comes through Kolev and Yifuna and Shaver-Yehuda. Let me try to explain. The rambam, the end of Shmita Vivol explains to us, why is it that there is seemingly this disconnect from Shaver-Lavie and Erity Thrall, right? Erity Thrall, Shaver-Lavie isn't given a portion, why? So the rambam famously says, because the holding of Shaver-Lavie is to be above nature. That's really what the rambam talks about over there. Erity Thrall is a place, that's natural, it's a place that's physical, it's a place on planet earth, you know? And so, that's good for human beings, for push of people. But the whole end of Shaver-Lavie is to be a people that's transcendence, to be a people that's otherworldly, to be a people that's, the rambam describes him as Khel Hashem, right? The army of Hashem, completely. Ruchni, like, Lamalmi Darha Teva Dickha people. And so, when you're Lamalmi Darha Teva Dickha person, then Teva, then the world of nature, it's not your place. So there's always this like hovering of the land. - Yeah. - In terms of the activity of which the being was so eager. - Yeah. - Was it a collective queuing for the kind of ask not? - Yeah, yeah, it was, yeah, yeah, to the Shaver-Lavie. - So it was individual families in Shaver-Lavie that was so eager to ask not to ask? - So that's a good question, I don't know what-- - You must get a favor, you must draw me to acknowledge in the sense that there was not one family invaded that for certain more than-- - At the end of the day, there were these, I don't know which families, I don't know how to figure that out. I mean, it was for the Garro-Lavie, sometimes maybe with the Garro-Taka, they would figure out which families would get there. But at the end of the day, it becomes a Biles-Protest. That's the other thing, it becomes a Biles-Protest. - Because that's a big deal that those living-- - Yeah, no, it's a big city. It must have been with the Garro, it must have been, 'cause otherwise it'll be, yeah, I'm stunned, I'm not stunned. So, in other words, the reason why Shaver-Lavie, as I said, in Shaver-Lavie, the reason why Shaver-Lavie is Badera-Clau, disconnected from the land, why there's a usual dis-association, is because Shaver-Lavie is living in that place of Lamami-Dara-Tara, they're above nature. It's complete Elacos, complete divinity, Chael-Ashan, the army of God, and Erity-Stroll is a place of very much Badera-Tara. The fact that the ultimate expression of Yishah-Verity-Stroll, ironically, is through Shaver-Lavie, in the city of Revan, is a window into what Erity-Stroll truly is. Again, what Erity-Stroll seems to be is a place that's physical, very gosh-me, very earthly, ran by Teva, and then the people that deserve to live there are people that are Badera-Clau, Teva-Dikka people, but then you have someone that's Lamami-Dakka-Tara, that's someone that's like a Shaver-Lavie-Dikka person. His place is really in heaven, happens to be there's no heaven on earth. So that's why he's sort of in the land, but not really. But comes the city of Revan, and the city of Revan reveals to us the one second. You should know that it's not good true, Erity-Stroll is a place that's gosh-me, it's a physical place, and it's a place that seems to be run by Teva. But the tradition of Erity-Stroll is, is that it's Teva-Islamami-Dakka-Tara. The tradition of Erity-Stroll is that the gosh-me-is, its gosh-me-is is unified with Roch-me-is, the full depth of Erity-Stroll is expressed in Revan, specifically through it being a city that the L'Viam are able to live in, because the L'Viam mean, wherever the L'Viam are living, that's called Shami. And the fact that the L'Viam are living in Erity-Stroll, and they're able to sink their teeth, so to speak, into the land, indicates that the depth of Erity-Stroll is making itself known in Revan. So it's sort of like, it's sort of like there's this perception of Erity-Stroll, and the perception of Erity-Stroll is that it's a place, so that it's a place of Teva's place of gosh-me-is, it's a physical place, it's a holy, it's a holy, but it's a physical place. But then there's one spot in Erity-Stroll that sort of reveals to us the deeper truth of what it is. And the deeper truth of what Erity-Stroll is, is that it's a place that its nature is L'Viamami-Dakka-Tara. Its gosh-me-is is Roch-me-is. It's like Revanach-me-is used to say that there's a mice that they say Revanach-me-is giving, and she was talking about the greatness of Erity-Stroll. And so the Tamitham said afterwards, wherever you're probably talking about like the turd of Erity-Stroll, the Roch-me-is of Erity-Stroll, he said, "No, no, no, no, I'm talking about the stones, I'm talking about the trees." By in Erity-Stroll, the real depth of Erity-Stroll is the inability to disconnect between the Roch-me-is of the land and the gosh-me-is of the land, where they literally won in the same. When Yeshua and Kolev came back with a report, so in this expression, so the pussik says that they came back and they said, "Thai-vah-arets, mo'aid mo'aid." It's very, very good, what's very, very, the land is good. You want to highlight it? You say it's very good, it was very, very good. Very, very good is highlighting the two aspects of Erity-Stroll that are won in the same. The land is good Roch-me-is, the land is good gosh-me-is, and it's both the same. It's both the same. That's where the word mo'aid is also the same letters as Adam. There's like two different personas, two different experiences in the land. There's the Adam that is in the space of Roch-me-is in Erity-Stroll. There's Adam, that's the space of gosh-me-is in Erity-Stroll. But the ultimate schlamis is to recognize that it's one of the same. And the one city that brings this out is Hevern, because it's Dafqevir where the Levian, who are people that are Roch-me-is-thik, that are people that are (speaking in foreign language) are actually able to live and to sink and to anchor themselves in the land, indicating that the land itself, the physicality of the land is spiritual. And the spirituality is physical, that their mom is one and the same. This is why it's not a coincidence that it's the city of Hevern. Again, the city of Hevern besides being the first acquisition of Yiddin and Erity-Stroll, of Avamavina in the land, which means if it's the first acquisition, it means it's going to be expressing the truth of Erity-Stroll. Once you see the righteous, the beginning moment, is always the truest thing. Once it moves past the origin point, then things can become confused, convoluted, concealed, misunderstood, misinterpreted, hidden. But that point of racious, that point of beginning is ultimately, it's like ever since the moment of creation, we can forget about the rebellion. But if you're at that moment of racious, then everything is very, very clear. So whenever you're dealing with a racious dik-a moment, that's a moment of absolute clarity of what the thing is. Then it could become, it could put on costumes. But at that initial stage, so what truly is Erity-Stroll, it becomes clear Dafke in its beginning. And the beginning of Erity-Stroll is Hevern. The beginning of our association with Erity-Stroll is Hevern. And therefore Dafke Hevern that expresses the depth of what, not just the depth, but the truth of what Erity-Stroll is, which is a place that is physical and spiritual all at the same time, where it's a place where it's not just heaven and earth touch. There is no disconnect between heaven and earth. Lemitar-a-sh-a-mai-an-tish-da-mai-an. This is why, by the way, the word Hevern will go this way. What, in, let's put it this way, what was the purpose of Avamavino acquiring a piece of Hevern, right? Marzmak-piel, it's a very sorrow. Why do we bury people like that? So they're at a very partial level. It's not just like COVID, it's why you have to give COVID for it, so that the person was nipped to the body. It's not like, why do we have to give COVID to a mace? Give COVID to the nashama, and this time we have to give COVID to the guff. The answer is in a very partial level, the whole Indian of Kura, the whole Indian of Barrio is our expression that we believe in Chiasemason. That's what it is, the partial level. It's Chiasemason. Sometimes the guff is not gonna come back. What's Chiasemason? Why is it that in the first life right now I think they're all mortal, and after 120 years, there's a disconnect between the body and soul. But then by Chiasemason, the Chiasemason will remain forever. Like what's gonna be the (mumbles) that couple between the body and soul, like when Chiasemason is gonna be like super duper therapist to make sure that the marriage counseling that the Chiasemason always remains, what's the difference? The answer is, in our life right now, there's two parts, there's a nashama and a guff. There's rochnias and there's gashnias and there's a disc, and because they're different, automatically, it's only a matter of time until they disconnect. The tradition of Chiasemason is that the guff is the nashama, the nashama is the guff, mafu lassus, it's all the same. So the whole Indian of Chiasemason, which is highlighted by the Indian of Chloroisti Strel, is to express this belief that we have, which is that heaven and earth are literally the same thing. And that is exactly what Reverend is. Reverend is in Erity Strel, but highlighting that truth, which is that Erity Strel, but at some is a place of Chiasemason, it's a place of rochnias and gashmas literally being the same, a place where levium can live happily, where levium can live happily. And Adirabha, the full depth of Erity Strel is highlighted, specifically by levium, living happily in the land, where they have goula soil on. There's the depth of hiscastras between Lavi and Erity Strel, again, when Erity Strel is still in Chitstanias mode, which is just a physical place that people have to live in, then Lavi is disconnected from the land. But when the truth of Erity Strel emerges, which is a place of heaven and earth literally being one, of alma des casia, the hidden world, and alma des galya, the revealed world, merging as one, that's Adirabha, that's exactly, that's highlighted by the specific attachment of Chiaeba Lavi to the land. And this is ultimately the defining quality of what Erity Strel's supposed to be for every Jew. Take a look at Marmokan number nine. This is the Ramam, at the end of Shmit to the Eival. The Ramam says like this, (speaking in foreign language) And we know that Chiaeba Lavi, this quality of being the army of Hashem, being living in that space of Lamal, (speaking in foreign language) It's not just for Chiaeba Lavi. (speaking in foreign language) The Ramam says every person from the world, (speaking in foreign language) that is inspired and has moved (speaking in foreign language) to separate himself and to serve Hashem, (speaking in foreign language) to know God, (speaking in foreign language) and to go straight the way God made us. In other words, how did God make Adiram? Before the trade, it was living forever. It was this quality of body and soul. (speaking in foreign language) The person throws off of their shoulder all the Chishmanis of the world, (speaking in foreign language) Right, (speaking in foreign language) You see, it's an interesting language. The Ramam says that the essence of Chiaeba Lavi and any person that becomes an honorary member of Chiaeba Lavi, what is it? You become sanctified Chiaeba Lavi. Chiaeba Lavi is an actual place, you know? It's like it's an actual place. And you know what's amazing about the Chiaeba Lavi and the Aaron and the Chiaeba Lavi is that it doesn't take up space. Like it's there, but it's not there, right? The Gmari says that you could take measurements from one end of the room to the Aaron and the other side of the R&T under the room. And like the math doesn't work. The Aaron is not, mathematically speaking, it's like it's not there. Doesn't take up space. So the question of a Farsham always asks you is, what type of, like, no one's going into the Aaron? No one's going to, like, no one sees this. Why is that Chiaeba making this miracle for no reason? The answer is not a miracle. That's the Mitzias of the Kiteshakotchum is that it's a place where Ruchnas and Gashmis are one, where there's no disconnect between them. It's literally the same thing. The Aaron itself is made of material. That's not material. It's a machine of iron and Gash at the same time. That's what it is. It's a hidden universe and a revealed universe all at one. And so the Ram is telling us that that's what Chiaeba Lavi is. Chiaeba Lavi, in any person that becomes a Chiaeba Lavi dicki yid, is in truth trying to become a, what do you mean Chiaeba Lavi is God's army? They're people, they're physical people. So the depth of being an army of Hashem is this quality of what, of being Kiteshakotchum, of being someone that Ruchnas and Gashmis is Marmish the same. There's no disconnect. It expresses, like I said, in the city of Hebron. That's why, you know, the word Hebron, this form also bring down comes with the word, (speaks in foreign language) a connection to the nun. What's the nun? None is the 50th, you know, none Chiaabina. The 50th gate of understanding, what's the 50th gate of understanding? So 49 gates is Hasaga, Hasaga, Hasaga. You know, as a person starts off earthly and then the 49 gates of understanding is like your Hasaga is in Ruchnas and what's the 50th gate? The 50th gate is to realize that, like Ruchnas and Gashmis is the same. That's the 50th, that's why in the Khmerness Forum, he often quotes this, that the Madrid of the Shahranun is, when you get the Shahranun, you don't, you can no longer tell whether you're on the top or on the bottom, okay? It's like, it's a Shahra de Loya Siada. He says, it's a gate that's unknown. You don't know where you are at that point. When you don't know where you are. The whole time you're climbing a ladder, going more heavenly, more heavenly, more heavenly. And then finally, you get the Shahranun and you realize that there's no difference between heaven and earth. And that's reverend. That's the Hebrew nun. (speaks in foreign language) Exactly how in the way, right? You don't know where he is in the top and the bottom. We'll see, it's very negative to get to my Shaben. We'll see about that as a Shambir. Take a look at Maramok, a number, number, number. Oh, so there, I'm sorry, the Ramak continues. Raising the Scottish tradition. (speaks in foreign language) Shambir will be his portion forever. (speaks in foreign language) (speaks in foreign language) And this person will be supported and helped in this world like the Khadam will be him get. And fine, so far, so good. (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) (speaks in foreign language) Who's the king of Khlyestruf from Shavithi Huda, right? (speaks in foreign language) He himself was an honorary member of Shavithi Lavi. That's what I'm saying. (speaks in foreign language) (speaks in foreign language) Autotomic Groly, he takes care of me and so on. Davenamok is the classic example of someone from outside of Shavithi becoming a Shavithi. That's not a coincidence. So it's such an interesting thing. Shavithi is what is a shavith that this associated from Ritistruf. And an honorary member of Shavithi Lavi is Davenamok Lavi, who the holy name of Malchus is what is to, is Yishu, Ritistruf, is to conquer and settle him. That's the job of the king, to make sure that there's a functional country. So it's like, I don't get it. Like, how could the Melach, how could Davenamelach, be an honorary member of Shavithi Lavi? How could the king not have a Shavithi to the land? The answer is, the Oymik of Shavithi Lavi, as it's expressed with Davenamelk in particular, this is this quality of the land, the full expression of kadusha saira saira saira is when Lavi's able to become part of the land. The full, that's why, so now the Oymik of Malch, this is what we're saying is that the Oymik of Malchus based of it, it's not a coincidence. If Davenamelk is an honorary member of Shavithi Lavi, it means that the depth of Malchus based of it is to reveal this quality of the land, that the land is both physical and spiritual at the same time and there is no difference between physical and spiritual. Therefore, the one that's the king of the land, developing the physicality of the land, is also an honorary member of Shavithi, who's completely hymnal thick. The answer is because that's what the land is. The land is, are these two things at the same time? That's kadushka dasha. That's why, where did Davenamelk's Malchus begin? Eventually, the capital is Yushalayim. But the first seven years of Davenamelk's Malchus, it started in Havern, because that's the beginning, that's the origin point, in order to firmly establish what Malchus based of it is supposed to be, that's where it is. That's why, again, it's not a coincidence that the Havern, the city which expresses this quality of being a spiritual and physical merging, allowing the Latvian to settle in that city, it comes through Kauli Venyafuna from Shavithi Huda. Of all the schwattem, that's more about Malchus, which is establishing firm attachment and developing an actual functional nationhood in Erity's show, is Shavithi Huda. And ironically, it's Shavithi Huda, from Kauli Venyafuna is the nasi of Shavithi Huda, then gives it to the tribe of Latvian, which is this associate from the Latvian, the answer is that this is the fullness of what Erity's show is. The fullness of Erity's show is a place that the rookies and gashmists is the same, and that's ultimately expressed by Latvian being able to settle in the Latvian properly, and that's ultimately what Malchus based of it is about, Malchus based of it is bringing this quality to all of Kauli's show, that's what Malchus based of it is. So David Amelk himself, his job is to make Erity's show, is to settle the land with Oliyidun, but he himself is an honorary member of Shavithi Lavi. So his Indian is to bring Kauli's show to this Madrega where they recognize within themselves, and they recognize within the land that there is no disconnect between heaven and earth, it's literally all the same, and they're a bunch of shalom, it's Eina Movadai, that's what it is. Take a look at Marmokah number 10. So Mokutah Maran, in Simon Zion, of Naqman, talks about this Indian of Erity's show, and he says, "Dak, Ikraah Gullis, "Eina Movashil Khassar Na Muna." Gullis comes because of our deficiency in Amuna. Each one of these things is, we could talk about it, but we'll just go through it quickly. "The Munna of Echinis Tfilah." And Amuna is deeply connected to Davening, personally, in order to Davening you have to have Amuna. My Shavithi Yadda, the Munna, it's as impossible. Then Mosh's hands were Amuna. Vittar Gumba, a priest of its Tfilah, and others, then Tarkam translates that his hands were stretched out in Davening. Davening is called Amuna. "Vizebah Ginnis Nissim Le Malmiyatava." And this is called nace, and that's what it means, a nace that's above nature. "Kitzfilah Malmiyatava." Davening is above nature. "Kayatav Mahayav Cain," because nature, obviously, is dictating whatever the person's going through. "Vatfilah Mashaanatava," and what are you Davening? Davening is trying to change that Tevah. "Vizebah Nace," that's a miracle. "Ullazettesar Hamunashi, Amunashish Mahadish," in order to, therefore, Daven, you have to have faith, that the world doesn't just exist. The world is created by Amkadish, that there's a righteous, there's a beginning. There's an origin point from where the world comes from. "Ullabi 'Adil Khadish al-Averkir al-Soyna," and therefore, their Bhanisham can change things, and he can reinvent the world. So Nakhman is connecting some dots for us again. So Davening equals Amuna, equals believing in Nissim, and believing that the world doesn't just exist. Everything has a righteous, has an origin point. The ikramunah, brhinnest philah, brhinnest nissim, and al-Averitistro. And the place of this is Averitistro. "Kmeshikosov, shih lain auret, urayamunah." "Live in the land and develop Amuna." "Vizham ikra'liya satil," that's where Davening ascends to heaven is from Averitistro. "Kmeshikosov, vizebshah rishamayim." And he goes on a little bit more. So let's connect the dots over here. "Koliv veneufunah," let's understand. "Koliv veneufunah" accomplishes with Davening. "Well, you shou veneufunah received "with a brochah for my shou vene." Let's understand that. "You shou veneufunah received for the letter "yud" in Hashem's name. "Koliv yashe'aqimah sasim rahgum." "Yud-k," those first two letters of Hashem's name, are the "Rashitevas yisimah washamayim." In other words, "Yushou veneufunah was given "at that moment by My shou vene of who was given "like this," he was like in a bubble. Like, you're a hymnal-dik-eir at that moment. You're just going through Arati's show, but you're not seeing with the other Morlog, you're seeing your mamish. I'ma discuss you're in a hidden space, you're in a hidden world. That was Yushou veneufunah. "Koliv veneufunah" acquires that also, that's how he also survived. But he acquired it through Tfilah. What is Tfilah? Tfilah is extremely earthly. Tfilah is a vidar, right? What's a vidish-a-belave, Tfilah? The first description in Romesh of a person doing his shtablus, and actually fixing things, doing something physical, it says in Pazak, that Ashram created the grasses and the bushes and so on, and they didn't break through the soil. Vaudam, ayah, en la vida, 'cause there's no person to work the land. Says Rasha with me to work the land, to Daven, to Daven. Means Davening is associated with that, which is very earthly, and very gashmi, very, it's like, it's shtablus. It's damn, the more calls Davening, hai ishah. So you hear the irony of this. The callevenufunah ishah, to the letters yudk, where you should be known as to receive from my shtabenah as a brahah, callevenufunah accomplishes that by doing his shtablus of Davening. And where did, so you see what Calle did at that moment, was that he captured yudk, which is the highest majority of ruchneas, of mamish, like a shaver lady, the Kenyan, and he accomplished that. Tafka with his tfilah, which is so earthly, and so hai ishah, so grounded, and so real, and so, so avaitidik. And because that's exactly the secret of, and where did he do that? In the city of Revan. Because that's exactly the secret of Erichistro. The secret of Erichistro is these two sides, these dimensions, ruchneas, yudk, and gashmias tfilah, literally being the same thing. And this is why callevenufunah accomplishes this through tfilah in clavrin. Which again, Revanachman says, Erichistro, the inn of the Verichistro is a place whose nature is lamaamidiratava. And the beginning of Erichistro, the first, the ratios of Erichistro now, as far as our association with the land is clavrin. And this is why callevenufunah is specifically given the land, because as the past success, we saw in the Emperica Daldus and say, if you're sure, he highlights the fact that he would have this like split personality. He was saying one thing. Erichistro bepe, Erichistro believe. Why does that get you clavrin? Erichistro ever in itself is Marce Marc-Pelah, a double cave, right? The answer is, is because this is the beautiful Verichistro, is that it's multifaceted. You have these two qualities, but they're still one. It's the same calleven, but this one calleven, is Erichistro bepe, Erichistro believe. Because that's a reflection of what he was being poiled, and what he was drawing out the truth, the depth of Verichistro, what he was drawing out. With chevrin was this avuida, which is that Erichistro is also a place of Echlebe, Erichistro believe. It's a place of where there is an outer expression of the land, which is earthly and physical material, but there's also at the same time, this deeper dimension of the land, and they're not disassociated from each other. They work together. They are literally one. Just like the two sides of Echlebe, Erichistro believe, of calleven, they weren't disconnected. It's not like he was just, he was using both in tandem together to accomplish something. He was trying to bring calleistro to Erichistro by expressing this duality, by saying that Erichistro's Taeva are, it's Ma'id Ma'id. There's two adams. There's Echlebe, the Echlebe, the Echlebe, a hidden world, a revealed world, and calleven, you've found it captures both perfectly in this quality. And that's what Erichistro, that's again, that's how it's being highlighted from the city of chevrin. Now, that's a shim, what we're going to see. And again, like I said, and this is what Mahraspid, let's just finish this one point, then we'll stop, but this is exactly what Mahraspid is like. Like I said, Davin Amelach is, again, the first nasi, you know, again, the first representative of chevit Yuhuda in the land is calleven Yufuna, and the greatest representative of chevit Yuhuda that firmly settles the land and so on is Davin Amelach. So Davin Amelach, to a certain degree, is going to be the full, you know, sort of the fully ripened expression of what calleven Yufuna, what calleven Yufuna begins as the member of chevit Yuhuda to plant a flag in the land. So Davin Amelach does that by planting Amelach's in the land. And so that's why Davin Amelach himself is bound to Bolivian. Like the Ramam said, he himself is an honorary member of chevit Lavi because the full expression of Erichistro is not just a place that you didn't live, but it's a place that is shown to be ruchnius and gashmius literally the same thing. And that's, and then that is able to be a place that Laviim are able to settle properly. And that's the full expression of Erichistro is, and that's ultimately what Makhus based David is for. Now, Bezashm next week, we're gonna, we'll take this and we'll see this in the storyline of the Maraglem and we'll see how it plays out in that way. Okay, Bezashmius, by learning this, we should be zaikr to have a scallus of the truth of Erichistro. And we should be zaikr to return to Erichistro, and we should be zaikr to return to Erichistro. And we should be zaikr to return to Erichistro. And we should be zaikr to return to Erichistro. And we should be zaikr to return to Erichistro.