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And he said, "What are you talking about?" And he said, "What are you talking about?" And he said, "What are you talking about?" So take a look here at Source 4. We're going to cut pretty quickly to the chase. I don't know if something is fascinating. Source 4 is a work we call the Psikta Zutrata. The Psikta is a famous 8th century in Midrash. The Psikta Zutrata, literally the little Psikta, that's what it's called, is a nickname for a commentary in the Balkans, evidently in Greece, around the time of Rashi. Rashi was not familiar with the like autokos. It was pretty much concurrent. And one of the really earliest per machine that we have, but it's written in the form of a Midrash, but it's commentary. So you see he goes through this entire position, and then please take a look at the bottom of the paragraph. We are now in the bottom of Source 4. We are now in the bottom of Source 4. He reads the Pasuch, the way we originally read the Pasuch, which is, there's nothing to do with Corbonaut, even though the context is Corbonaut, but the phrasing isn't about Corbonaut. The phrasing is General Musar, which is, "Don't do whatever you want to, stay loyal to Torao Mitzvot." Now what's he talking about? "Ki lo ikshar lei mour, lo tohadour, sha'u om di mle femo shar bainu." And now he raises the problem. How could Mosheb be speaking to his own generation and say, "We're no longer going to be lawless." He's talking about his Moshebainu. So watch what he does. "Ki lo ikshar lei mour, sha'a'a bainu khamki, hu wa yam manhego haem be Torao Mitzvot." Moshe was their leader, of course, they were loyal. "El la hous man ha sufim." Now, this is very weird. So like Octov is saying, when Moshebainu says, lo tasun kahoshan aq mousim poiom, it's a prophetic statement describing the period of the Shufim. I got no problem with Moshebainu envisioning. What did he see in the wrong place? What? If he's right, what in this part should be in the wrong place? Shouldn't he juxtapose the Shufim to Shufim to say, lo tas? No, it's not those Shufim. It's the period of the Book of Shufim, which is after Yeshua dies. And I'm saying, when did he do the same concept of having an authority? Not at all. Because the Shufim there, that's a directive towards a judicial system. The period of the Shufim, why do I Shufim? We're not judges. Translating the Book of Shufim is judges is a mistranslation. Shufim are rebel leaders. They're all Mosheb leaders. Right? That's what the word means. A leader. But the period of the Shufim was a period that was marked by lawlessness. Take a look at the lines in Shirat Devorah, which is of that period. Al-Hulm-Dakim-Aqalot, all the people are getting mugged all over the place and attacked. And you can't go on a trip. That sounds funny. And so he says that Moshebainu is speaking as if you were in that period. That, of course, is difficult. I mean, he points it out the difficulty. It's not happening in Mosheb's period. I have no problem with Moshebainu, but say for Shufim, as a matter of fact, many were shown and believed that the whole song of Moshebainu is about the period of the Shufim. But that's presented as prophecy. This is presented as a directed statement of Mosheb. Don't do what we keep doing today, which is Ishaev-Shaab-Ainav, rather, it's kind of difficult. As you can see, the other is shown that we have here the Raspam, the Benazirah, the Rambhan. And if you take a look on page three of the Horshore, all take positions around the issue of Corbonot in interesting, opposite ways. For instance, the Raspam says, "Ishko, that's Shufim, Shumim, Shumim, Shumim, Shumim, Shumim, B'ar, Anum Akri, M'ishkhan." And we tell, "What's happening today? Today we travel." And when the M'ishkhan settles down in your Devata, we bring Corbonot in your Devata. And when it then settles in Al-Mundi-Blataimo, we bring Corbonot in Al-Mundi-Blataimo, which means we don't have a set place. But when he comes to the land, there'll be one set place, so we won't be moving anymore. And by the way, it's very nice, but it takes all the sting out of the phrase, "Ishko-le'ar-shar-beinav," which as the sikdha pointed out, is a phrase that carries within a very heavy sense of sin, of wrongdoing. Well, basically, what we have here are two rule books. There's a rule book for the mid-bar, and then there's a rule book. According to that interpretation, yes. And that means in the mid-bar, either, and I'm going to give you a smattering here, either, in the mid-bar, we bring Corbonot at multiple places because we're traveling, but when he comes to the land, there'll be only one place, which itself is what's wrong with that. Or else in the mid-bar, as some of them read it, you could bring any Corbonot you wanted, Ishko-le'ar-shar-beinav is referring to whatever kind of Corbonot you wanted. But in the land, you can only bring things that are hovah, and it's everybody struggling with the same thing, which is, "What does this phrase mean?" And what's being excluded? It's like, "What's being excluded? What's being corrected?" That's the question. It's like, "Yeah?" And then, "Yeah." So, maybe what it's saying is talking not necessarily just about Corbonot, but just the individualism that happens when we're not part of the land, but that once we're in the land, we have to act like one nation and behave in the same way. Excellent. I think that you're taking us part way there. Thank you. Everybody hear that? I'm going to repeat it, and I'll call you, that when you say, "What's our, what's your name?" "Lori." Lori suggesting, it's brilliant, is that maybe the Ishko-le'ar-shar-beinav is not so much a statement about particular acts, but about association. And that is, here in the mid-bar, you're not yet anchored. And therefore, there's a certain non-commitment, non-anchoring that exists. When you come into the land, there's going to be an anchoring, which will then be a corrective to that. Excellent. Yeah. Like individualism, to a certain extent, can be like fine until it steps over and we're lawless. Right. Right. And within the context of a framework can be okay, but the idea is that perhaps the framework is missing. Yeah. Similar to urban a little different, maybe the two things are planted, the interpretations. In other words, bringing the individual carbonos, it's not just a technical problem. It's reflective of the way they serve God, in other words, it's not the same metric of serving God when it's sensualized. In other words, it's a symbol of the problem. Good. Excellent. I think we're building a very good building together. What's your name? Jonathan. Jonathan. Jonathan went together. We're building a very good building of getting to, I want to take us a little further. Right. And that is, I want to take you to where Lisa took us to the beginning of this year, which is the safer Shofteem. Now, part of the reason that this phrase always bothered me and Ray is because I know this phrase from safer Shofteem. A word about safer, that's not a lie. A few words are not safe for Shofteem, right? Safer Shofteem, which again, I translate as the book of Shofteem because they're not judges. There's nobody, by the way, in the book that does any judge it, except God. And yes, even that passeux de la dora doesn't mean what we think it means. Shofteem is made up of three parts. It's very clear. There's the first two and a half chapters, which are sort of an overview of the period, an introduction to an overview of the period, introducing the very famous Shofteem cycle, which is the B'eneshal du avodazara, and then a foreign potentate comes and enslaves them, and they finally cry out in pain, sometimes to Hashem, sometimes they just cry out. Hashem raises one of them to be a Shofte, a rebel leader, leads a rebellion, and they seem to be okay until he dies, and just go back and do it again. Forty years, eighty years, six years, depends on the Shofteem, right? But forty years is the standard. And then we have what's called Alilotaz Shofteem, the stories of the Shofteem, which is Otoniel, then Ehud, then Shabgar, then of course, Varan Barak, and then Gidon, and then Melach, and then a couple of the small Shofteem, very cook Shofteem, like I hear, and then Iftach, and then a couple other of the small Shofteem, and then Shimshon, who is the biggest disappointment in Jewish history, and that's the end of Alotaz Shofteem. We then have five chapters, two stories at the end, which did not take place at the end. In fact, they took place at the beginning of the period, and they are the story of Pestle Mecha, how do I know it took place at the beginning of the period, because the only person named besides Mecha in that story is Moscharina's grandson, who's an adult, which means this happens at the beginning of the period after Yoshua. And then the last story, which is the most dreadful, upsetting, horrific story in Tanakh, which is Piedagas Pigiva. I'll just, quick confession here, is many years ago I was teaching, in our girl school, I had a fantastic class, I was teaching Yoshua Shofteem, and usually it would take us two sessions to cover a parock. Piedagas Pigiva was three Piedagas I did in 45 minutes, and I just didn't want too many nights of nightmares. It's really upsetting. Piedagas Pigiva has only one named person and that is Piedagas. Our famous Piedagas, you know, the Shiskewap Piedagas, right? So these are stories that happened earlier. Why are these stories at the end of Shofteem? Because these stories are there to describe a general overview of what Shofteem period was like. This is how terrible things are. Mecha steals money that his mother had. His mother curses whoever took the money. He returns it to her, and she blesses him, and to remove the curse, she donates the money to Yoshua Shofteem for him to make a pagan worship site, a little screwy, and the story gets just, gets scurrier from there. And Piedagas Pigiva, I'm not saying what it's like, it's really awful. And basically saying that there's absolute lawlessness going on, both in the areas of treatment of people and justice, and bringing criminals to justice, and in people's attitude towards Hashem and towards ritual, et cetera, all very bad. And as a phrase that shows up in different permutations at the end of Shofteem, twice in the first story, twice in the second story, you can see it here. The first story is a more or less introduced by him. I'm in Melachby Sral-eesh, Ayashar Bein-Avya-Sah. This is not a good thing. This is a bad thing. In those days, there's no king. Every man who's doing what's right in his own eyes. And then you have the story, pestle micha. Then, a little while later, by being a Melachby Sral, and that introduces Don's very terrible actions in all sorts of ways, shavit Don. Then in the story of Piedagas Pigiva, by being a Melachby Sral-eesh, and a terrible story happens. And then by being a Melachby Sral, this is the last Piedagas Pigiva, Yashar Bein-Avya-Sah. That's it. Now, that is there to tell you one thing. Safer Shavthim is an argument in favor of centralized authority. Ayashar Bein-Avya-Sah doesn't work. The vision of Safer Dvarim is tribalism. Look at it. Shavthim is shavit Don Chun-tit En-Leh-Ha, Bechol Shah-Rah-Ha. Shavn-Leh-A-Nah-Nah-Nah-Nah-Leh-Sah-Bah-Tah-Ha. You're supposed to live tribally. And you'll have a central place for worship, which may belong to one of the tribes, maybe not. But, you're going to do all of your operations, everything as tribes. That is the experiment which Safer Shavthim says gets an F. And therefore the argument is we need centralized authority. The best argument for a centralized authority and for a king, a single king is, not single, married, but a one king, is a lot married, is Safer Shavthim. By the way, the best argument against the king is Safer Malachim. You want to put that out. Now, hold on a second. This phrase, "Ishah-Sha-Sha-A-Sha-Bah-Nah-Bah-Sah," which shows up twice, as you can see here, in the context of the lawlessness of Safer Shavthim is exactly our phrase. But what's the lawlessness going on in Moshe-Rah-Bah-Nah's time? How does that compute? What's the connection? So, I'd like to propose the following, but first told me you had a comment. I just wanted to say, it does sound like there is an ideal of not having that centralized king. It's proposed then, there's an experiment which means with self-potential, have they been able to do that? Yeah. That would have been something... Sure. Living tribally was the vision of Safer Shavthim. But it failed. Right. But there was an ideal there. Sure. Right. And there's even halachot in Masah-Torayot that are built on that. Remember the halachot that if the baiting issues a ruling and people act based on the ruling, the Shogegan, if the ruling involves something that's free of care, etc., that's very special corbine. You have to have a majority of the people, the Sugyot in Masah-Torayot talk about a majority of the tribes and majority of each tribe. It really does look at things tribally. And the end of Safer Bami Bar is all about tribalism. Shavthim Masah, being upset that Beno Tsofkha to marry somebody from another Shavthim, they'll lose tribal land. There's a lot of that consideration, but it fails. And we end up with, ultimately, the United Kingdom and then not anymore. So I'd like to suggest the following. And all built on Safer Shavthim, but really starting here with Moshe Rabinu. It's very... I'm not going to buy the idea that Moshe Rabinu's saying, "Today we're doing terrible stuff." I'm also not ready to say that Moshe Rabinu was talking in the present tense, Shavthim, period. He's not... That's how he lives, right? I'd like to suggest the following. This place that Ashhem says, that Moshe Rabinu's going to choose, the place's name there is not only a place of worship. Please take a look at Source 14. I didn't think we'd get that far, did you? It's not related to Safer Shavthim, it's not related to Safer Shavthim. It's not related to Safer Shavthim. It's not related to Safer Shavthim, it's not related to Safer Shavthim, it's not related to Safer Shavthim, it's not related to Safer Shavthim. It's not related to Safer Shavthim. It's not related to Safer Shavthim. It's not related to Safer Shavthim. It's not related to Safer Shavthim. It's not related to Safer Shavthim. It's not related to Safer Shavthim. It's not related to Safer Shavthim. It's not related to Safer Shavthim. It's not related to Safer Shavthim. Now you've got a question, you don't know how to solve, what does God want me to do? Or there's a dispute between two people and you don't know how to settle it, you go to that place. You go to the Quanim who are placed here as the Shavthim and they'll tell you what to do. If you look at the highlighted phrase, you must do what they tell you from that place. What's that place? In other words, the place where Hashem chooses to have His name placed is not only the place that you all come to worship, it's also the place where instruction emanates from. Do I need to quote Yisayahu Bet and the very famous vision of Aqaritayamim. Aqaritayamim, it will happen at the end of days and the mountain of Shavthim will become the highest mountain. And what will all the nations say? Aqar, Bet and the way Aqar, Vyorina, Vyorina, Vyorha, Vyorha, Vyorha. Let us go to the house of the God of Yaakov and He'll teach us His ways. Why? Ki mitzi aunte. Who's saying those words? The Gomor saying those words. Ki mitzi aunte. In other words, the place that Hashem chooses to place His name is not just a place where people gathered or worshiped but it's also a place where teaching of Hashem's ways emanates to the world. The place of Cedek, Cedek, Tirdof. And the interesting is that there are, there's a phrase that's used in Malachim to describe good kings. It doesn't show up much for a good reason. Who is the king in Tanakh? David. Hamalaht David. Hashem, but as far as the human king, Hamalaht is Hamalaht David. And every one of His descendants is measured against Him as He either. Vololah alahpidahhe David, he did not follow in the path of David, his ancestor, or he did. Let me take a look at the last source. This is talking about Asah. Asah who is the father of YAHushafah, who is the grandson of Ruhavam. Ruhavam is not so good, his son is not so good of Yom. But Ki mitzi aunte. Tanakh nahdulayim, hablo, naybru, shalaym, haqir, binohah, habla, naybru, shalaym, naybru, I mean it you shall I remember that Hashem saved the house of David because of his love for David even though So I'm kind of messed up right now I share our stuff to me to tell you sure better now tonight What is it? How is the V held up as a paragon? He did that which was right in the eyes of God and Then we'll start except for a reality. I'm not sure about kidding. We'll talk about that Right and then it goes on and on and please take a look at what it says about us saw himself by yes I saw how you shot me now boy. Kid of you so how is the king who rules from that place where Hashem's name? Resides how is that king described in his most illustrious? biography Asah hai asha barin a algunai What is the job of the king? Not isha yesha barin of But he has a shabir ashham What is emanates from that place the instruction of Hashem to everybody else? And that's the place where we all come Think back to what Mosheh is saying Here we are on the East Bank. We've been traveling We have not been doing anything wrong But we're missing something Which is going to be vital for our national success Which safer drawing is a blueprint for that national success? Which is said that If we come into the land and we fail to establish it said that we have failed our entire mission How is that going to happen? Well, we will no longer be on the run We're going to be settled and therefore there's going to be one single place Where everybody will come and bring their core by note? That would be the place where Hashem places his name? Development - that will be a place where the central court resides and the Torah of Hashem emanates from there to teach everyone else Three that will ultimately be a place if the if the experiment does not succeed that will be ultimately a place where the single leader will also reside and will reside but sadic last point And this is purely a coda really almost like an epilogue We have royal titles in Tanach we have royal titles today King Zar etc, right? We have royal titles. What's the most famous royal title in Tanach? Parole, right? What about the way? Do you know what Parole means? It's ancient Egyptian for big house Parole Which is interesting because there's a constant emphasis in the whole it's right narrative of me bait of a day me bait Parole Okay, that's a side thing We also have titular names Like the Vatican does today when somebody becomes a pope they no longer, you know I am much more well, right, but they become Francisco the third Right John Paul's right you take on a papal name That exists in Tanach to for instance the king of our arm is either named Haza Elab and Hadad that's the name that they keep using the king of the police team is named what? Avi mela there's a few of you mela same that same guy Avi mela Who's the earliest person we meet who seems to be to live in your shrine? What's his name maki tzedek nalak shalaym? Interesting is later on. We meet a king of your shalayim in your shua parakeyad. Whose name is I don't need tzedek? In other words, there was some ancient tradition that this city has something to do with tzedek And what does it say in yermiyahu on that day? What will the city be called Hashem tzedek nal Your shalayim is the city of tzedek There's a city of tzedek because it is the place where Hashem has placed his name It is the place where tzedek emanates from and there's a place where the government the king sits who ensures that that tzedek is carried out and Now you understand the passage in shayahu alaf when shayahu says a hai tat alizom nah kiryan nah mani nah manah How could it be that this city has become like a harlot? Right it used to be tzedek the atam ratschih the city used to be a city of tzedek and That of course is the promise in yermiyahu that ultimately the city will become the city known as tzedek Because no longer will it be ish hai ashar beinav Because in order to have tzedek it has to be bein a Hashem
