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Rabbi Moshe Haber Perashat Bamidbar: The Purpose of the Desert 5.13.26 · Rabbi Moshe Haber - Daily Mussar/Weekly Perasha

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  You start safe about my barn and it's a brand new book.
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  It's always read. The first part I shot is always
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  read before Matanzo, before Shahbot, which is this week.
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  So I want to go through basically Pasha, which seems
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  like a pretty simple, but I shot thank you and it has a very deep
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  concept. First of all, it sounds like
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  this by the bed Hashem. I'm going to share, but my bars
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  tonight. God spoke of my share banner in
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  the desert of a Sinai. Normally we call Hart a Sinai,
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  which is where the mountain was, but they're also in the same
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  desert. Boyle Moet in the location where
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  the Mishkan was. In the beginning of the second
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  month in the second year since leaving Miss Sinai, Hashanah
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  spoke to Michelle Beno and gave mosher directions in the mid
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  bar. Introduction.
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  What is the purpose of Sanford Barnabar?
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  Every book has a purpose by bar is really cold in the desert.
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  It's called Numbers in English and it really is the book is the
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  book. Each one is Deuteronomy is is
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  Genesis, right. But the idea of the book that
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  Amban says exactly, and Amban says the idea of the entire book
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  is really talking about mitzvot and stories that were not story
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  or definitely not mitzvot that relate to today.
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  All these directions and directives are referring to how
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  Amiya sailors should act while in the mid bar, how the
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  leviation practice carrying the Mishkan.
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  That's a that's a temporary item.
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  How we should encamp in the mid bar temporary item.
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  And all the all the laws of the tasks of different people, all
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  that was temporary. And the mid bar story is really
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  a very temporary story. We obviously pull lessons out of
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  it, but the lessons, the laws themselves are temporary.
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  So what do we take out of it? That's a storyline that relates
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  to today. It's #1 machinist Marche Beno in
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  Midbar Sinai, you mentioned only you refer to the situation as
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  Harris Sinai or the midbar, the desert with Midbar Sinai.
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  So there's a lot of different approaches.
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  There's a major lesson into the term desert.
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  There's a major lesson into the fact that's what I was given in
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  desert. One give you a few 1 is tada was
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  given a desert, which means in the same way the desert is free
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  for all anyone's allowed to come there open and free for anyone
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  to settle there. No one owns it really.
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  So to Tada, which was given in that place has the same
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  approach. Anyone who wants come and take
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  Tada is free for anyone to take. There's no there's no rules.
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  You can get it. You can't get it.
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  There's no requirements. Anyone is able to take to what
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  all they want was given a desert point of mourn.
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  Second point is when we're building this point is that when
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  that was given, it was given in the desert.
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  And how about a shot, like you said, talks about that desert
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  and that's a location where really nothing else is going on.
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  Nothing else is going on means there's no life in the desert.
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  There's no plant life, there's no city life.
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  There's nothing happening. And the sense is telling us that
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  the best place for a Torah and for a person to grow is in a
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  place where nothing's happening. In other words, you have only
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  one focus in your life, and that focus will be growing and
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  becoming a better person than Torah.
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  So it was given in a desert to refer to the fact that it was
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  applied best in a desert mentality when nothing else is
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  happening. So these are two themes that
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  happen in the in the mid bar referring to us receiving the
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  Torah. 1 The desert is free for anyone to come take and camp
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  there to the same thing anyone come take it. 2 The desert is an
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  area, nothing else is happening and we can focus solely on tuda
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  and that should be our minds in our life as well.
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  The third one which I want to use for the rest of the Krasha
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  is that in the beginning tuda was not something OK.
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  Tuda was not something that people wanted.
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  If you think about it, the whole world is over the Torah and the
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  old turn it down, the game that tells us.
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  So when we say desert Bom and BA, the Book of Bom and BA, what
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  we're saying is in a certain sense Torah originally to people
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  seemed desolate. It seemed empty.
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  It seemed in a certain sense like a useless thing.
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  No one else wanted to take it. Just like a desert.
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  There's really no purpose to it. There's nothing.
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  You can't do anything productive in a desert.
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  So too for people in their minds originally.
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  So that was the same way until we took it and we did a lot with
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  it. That's the opening tower bash on
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  the opening tower book. Now there are about four themes
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  in our bash. I want to go through a quiet.
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  Time, but they didn't really experience the desert as they
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  they. Had miracles.
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  You know, like they didn't. They weren't.
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  Good. You're right.
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  I'm yourself did not have. They didn't have a desolate sort
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  of feel in the desert. You're right about that.
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  Yet at the same time, every step we took was at risk of living a
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  desperate a, a desert life. We had miracles constantly, but
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  we stepped into that desert, stepped into his life, being OK
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  with his life and then being protected miraculously.
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  That's the that's the approach. So the desert has and reflects
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  these different ideas. What is this mitzvah that we're
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  told by the way? Hashantle Mosher, Bennuk,
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  something that he told Mosher many times already.
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  Sue and Rosh Kola, Dad, Bri, ESL, the Mishkhatam.
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  Count the Jewish people. It's a common theme.
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  That's what's called numbers. Count the Jewish people.
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  The bet of Otam, the Miss Parsham.
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  What caused the heart of the giggle?
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  Otam Count the people, count their families, count their
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  tribes, count on yourself. What's happening with this
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  count? What's the purpose of this
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  count? What is this?
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  So the word that we use for account is SU.
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  SU means we have a pursuit that we use that same word, sue, and
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  that is that when your staff told the officers whom he met
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  who had a dream in jail, he's in a few days, Pardo will sue will
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  lift up. He told one of them, Pardo will
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  lift up your head. In other words, he'll elevate
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  you to a position of power. Sue is a word for count, but we
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  use this word specifically because it has a deeper meaning
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  called elevation. So what is this idea?
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  What does that mean that we're elevating?
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  How does this process of counting on the sail elevate us?
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  So here's the thing about Pasha. We start in the desert.
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  We start with nothing. We've accepted it to our we're
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  there in the desert. We are holding at this point 20
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  days away from the planned entrance.
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  It's a sail. 20 days away turned out to be 40 years.
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  We were 20 days away from the plant and the sail.
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  God wanted to prepare us, and the way He wanted to prepare us
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  was in a very interesting fashion.
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  And that is you're in a desert, nothing going on.
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  Let me elevate you. Let me clarify for you how
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  special you are. The idea of counting on misail
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  is a constant that we've had a few times was an idea of
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  elevation. So it means to elevate.
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  How does counting elevate? It does so in two ways.
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  One, every person was counted individually and that means
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  every person matters. Two, there was a number we
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  needed to reach. We needed to reach 600,000 men.
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  We need to reach a certain number because the law was the
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  process was the Shakina only arrested, our family Shakina
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  only arrested and we had a certain quota of numbers.
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  So this idea of counting us was in each letting each person know
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  you're an individual, you're being elevated, you're special,
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  and more than that, letting each person know that you help reach
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  a total. And with you we will have this
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  Shakina and without you we won't.
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  This is the idea of counting to clear our car goes even further.
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  At one point in time when Matan Tara was happening, the Jew and
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  people looked upstairs, Sky opened up the lift upstairs and
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  they saw the angels. OK, this is the one.
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  I think we saw the angels and a few things happened at that
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  moment. One of them was the amount of
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  angels that were around Hashem's throne was the number that we
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  needed to reach in order to have Hashem's thrown down here.
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  So as elevating the Jewish people, as we're telling them
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  you are special, we're always telling them your number and
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  your number matters because you being part of this total number
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  puts a shakinada down here, brings a shakinada to you, makes
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  you even more unique. Now here's the question.
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  We counted every person who's 20 and older.
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  We said the words any person is able to go to the army at 20.
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  What is the age to go to the army if we're counting them for
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  this special idea of elevating the Jewish people?
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  Where does the army come in? If I sue says words me Ben Asim
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  Chanel Vamala anyone 20 years older call you let's ask Bobby
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  assign a person going into the army.
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  Why is it related to this topic? TIF Kadu atom, you should count
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  them. Let's say well, Tom Atab Aron
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  count them called Siva. Any soldier, any warrior has it
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  related to this. So there's a practical answer
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  and there's a flow answer. The practical answer is we just
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  said before that we're 20 days away before going into the land.
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  In order to go into the land, there was a clearer potential of
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  fighting. So it could be practically
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  speaking. But she had been was putting
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  together the army to go in and fight.
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  Surprised. To answer side point, the flow
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  answer is that the word sva is a word for a warrior.
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  You know what we say about the angels, You know what we call
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  them cold Sva Maromo, we say into villa.
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  They are the warriors. They are the soldiers, soldiers
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  in heaven. So what does the term sava mean?
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  It actually means, yes, it means soldier physically, but it also
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  means that we are being identified as special people.
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  We're elevating ourselves too, and we're realizing that we have
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  a stance as the warriors of God. We are God's protective, so to
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  speak, and I'm being elevated in this process Now.
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  How do they act as God protect us in the desert?
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  What does that mean? God's protect us?
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  Something's like this. The way the Mishkan was encamped
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  was, it was camped in the center.
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  The sky was in, the sky was in the center.
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  The shahina was there. The Levine surrounded, other
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  people surrounded. Everyone was surrounded in a
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  circle. It was as if we are all standing
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  guard to God, Shahina, and for all of us, it's a message that
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  you are the protector of Hashem's way.
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  And Hashem's what our stance in this world is that we are
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  people, we are the keepers of the book, so to speak.
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  We're the people who hold God's way, relevant, prevalent.
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  We bring it into this world. That's our thing.
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  So in other words, when we were being told your soldiers, count
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  the soldiers, it meant soldiers, but it also meant recognize your
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  elevated status. You're like an Angel, you're
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  like Svar, Madam, you're like a protector, you're like a guard.
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  In fact, the Mishkan had Levine standing by the gates.
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  Why they need Levine standing by the gates.
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  Anyone's going to attack the Mishkan.
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  It's a miraculous existence because of this concept of
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  warriors, of guards and a deeper meaning.
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  They are protectors of God's way and we're elevating our mesale
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  through this process. That's why we have the word SU,
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  which means elevate and realize he is special.
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  This is the process. Now the task was we Moscherabenu
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  got a bunch of Moshen, Aaron got a bunch of missing leaders of
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  each tribe to help them count the tribes, and they got the
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  numbers of each tribe. Interestingly enough, we count
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  in order to revenge Shimon, Naveen, Yurida.
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  Why is it interesting? Why is that even surprising?
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  Reuven was demoted revenge's whole life.
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  At the end of his life, whatever Daniel called in his life,
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  Reuvenge was taken down. He's no longer the before
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  nothing about him gets the whole portion.
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  He's not the Bahrain. The fact that we count tribes in
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  order stalwart the revenge is a surprise.
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  What's the answer? Why do we count them first?
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  I'm going to go in. I'm going to go in order of
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  birth. I hear you, but nothing else
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  about the revenge indicates before anymore.
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  So why are we counting the revenge first?
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  Swano says Hashem wanted to ascend a society important
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  lesson and that is although revenge lost his status in the
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  Isaacava, although Raven was punished for certain things that
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  he did in his life in the eyes of God, once Raven atones what
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  he did, he's back on top. He never could be promoted to be
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  considered behold again. He's not going to get that, but
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  in Hashem's eyes, Raven was considered in God's eyes to
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  behold again and he's considered elevates that.
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  So you have a thing, says to it's Horno, where in the eyes of
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  man a person is still in trouble with the eyes of God.
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  This individual did his time, so to speak.
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  He went through it and now he's elevated person again.
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  So we start with him first. But overall we're counting the
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  tribes and we get the numbers. We get the numbers of all the
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  tribes, get the numbers of everything.
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  I have to give us all the numbers in the past shell.
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  It then says these words. What about Chevy Levy?
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  Do you count them if you already count ET Mattel, Levi, Lot of
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  Code vet, Roshan, Lotisa, Betoch, Branensel don't count
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  the tribe of Levi together with counting the rest of the Jewish
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  people. Why then the Basuk says, by the
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  way, the tribe of Levi have jobs, They have work to do.
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  They have a mission in the Michigan.
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  They're going to carry. They're going to build it.
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  They're going to watch it. They're going to serve him.
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  So, so, so why can't they? Well.
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  They're not the soldiers. That's.
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  A. They're not the soldiers.
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  Good, fair, true practice being not soldiers.
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  But why they are counted eventually see they're not
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  counted. No, because they're not
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  soldiers. Fair.
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  Wait, the count didn't include living at all?
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  Not in this count, no. 600,000 did not include them.
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  No. Now we have a number somewhere
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  else here. Is it here?
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  No, it's not here. They're probably next by a shot.
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  So now we don't count them. That's one thing.
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  But more than that, we pivot and say they have jobs.
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  You're not going to count them. I understand You're not going to
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  include them in the count. No soldiers.
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  I got it. Why are you telling me about
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  their jobs? They have jobs.
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  Very nice. That doesn't fit into the
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  conversation. So maybe you want to say they
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  don't get counted because they're they're secluded from
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  the army because they they're working in the in the bad of my
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  dash Muskaan. OK, maybe the clear eye class is
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  an important concept. Listen to this.
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  We were working on elevating the Jewish people by letting every
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  person know you're counted. You're special, you're a God
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  soldier. You're important, you're a
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  warrior. The tribe of Levy didn't need
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  that elevation. They didn't need to be told
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  you're special. They didn't need to be made
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  similar to an Angel. Like an angel's a warrior of
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  God, so are we. They didn't need that.
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  You know why? Because they were naturally that
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  way. Because they had jobs.
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  Go deeper. What's the whole idea of an
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  Angel? What is the essence of an Angel?
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  An Angel is created for a mission.
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  God has something to get done. God says go give that person
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  money through that mission. The Angel is created.
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  Hashem plans a mission and that creates an Angel.
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  The entire essence of an Angel is that they are God's messenger
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  on a mission. There's nothing else to them if
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  there would be no mission to be no Angel.
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  That's how it works. There's nothing to sit there
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  Malak besides their mission. So the Basuka is saying,
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  obviously as a whole, they need to be elevated to become
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  warriors. But the Levine, they're
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  inherently soldiers and they're inherently, sorry, not soldiers.
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  They're inherently angels because they have a job.
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  And for all of us, it's a message that when a Jew fulfills
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  a certain role and fills a certain role, you are inherently
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  elevated with the role that you fill, whatever that role may be,
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  with a job and the service and the rest and the learning,
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  whatever it is that you do, you are Angel.
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  Like every person special. Every person has special.
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  And then beyond that, anyone on a mission is an Angel.
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  These are the 2 points so far in the elevation of abrasion.
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  But then you have the third thing that's I want to analyze a
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  little longer understand this after these two things, it says
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  this idea called flags. By the way, our shame of Moshe,
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  our own no more. Each of the glow will totally
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  bet a boutam. Each group will have flags.
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  Each group will have a flag with an image on it.
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  Groups means you divide the tribes into four corners, 4
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  directions, and you can't afford them in sights.
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  And each side will have their own flag with an image on it.
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  What the images are, we'll see in a second.
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  They surrounded, as we said, like soldiers, like guardians,
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  like protectors to the EEMA inside.
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  They're not part of this flag team.
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  They're inside Vahonim. Kidman is Raha, and the
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  southeast one has the flag of Udah.
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  What's the flag of Udah? A lion.
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  And then they have the he gives us a number and they have the
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  people that camp with Udah Issahar.
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  We have Zevulun, they camp with Udah.
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  That's one side. Udah is Lion King Issahar.
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  Zevulun is Torah and Torah's Hopper one side next daigle
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  Machaneru van you have on the side of the event, you have an
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  image over there that's to the West.
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  I don't know what the image was and everyone brings it to event
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  an image of a person. OK, you dyed a line, you event a
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  person and on the other side you had a fry and fry him had an ox.
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  An ox, like you said, if you save as referred to as an ox,
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  and then on the other side he had an issue.
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  An issue is an eagle, four sides, person, lion, eagle,
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  oxen, eagle, these are the four sides.
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  What is this concept? What is the concept of flags?
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  And why do we care about flags? And don't you think it's strange
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  for the Jewish people to have more than one flag?
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  Shouldn't we have one? What do you think the child is?
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  What's the idea of flags? We're gonna have to.
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  Start in color, yeah. Yeah, I was gonna say different
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  roles on. Calling, you know, has its own
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  10 special characteristic. He has own characteristic.
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  Fine. Now what does a flag do to that
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  point? OK, so this is the theme, the
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  Aqua Vino Institute in the Jewish people that's being on
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  display right now. That is considered an extremely
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  powerful theme that we needed as a people.
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  And that is is they are called. When he called his sons to his
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  best side, he described each son as an individual way.
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  You're this, you're that. You're the other thing.
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  Overall, it turns out in a sense, they divide it into 12.
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  It can split up into four as well.
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  Even though there's 12 different things, they can be connected to
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  a degree and split up into four. What was Yakov doing?
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  Yakova's understanding that as a people, as a whole, our strength
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  is not by all being the same. We've discussed this before.
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  Our strength is each person living up to his own strength.
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  There's nothing weaker than a copycat, and there's nothing
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  more impressive than a solid, genuine person.
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  And so Yaquavi, who was telling his sons, you're this and you're
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  that, you're the other thing, Don't copy him.
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  You're everyone's an individual now.
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  I wonder how that plays out today when we don't have flags
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  and we don't have tribes and we don't have that kind of
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  individuality. I guess it plays into our
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  natural personal makeup. That's how it plays it fine.
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  The idea of flex was an idea that when the Jewish rebel camp
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  as the guardians of Hashem, as the reflectors of greatness, the
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  strength of Omni sale is and we all have our own unique of
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  immense insurance. That's when we're really the
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  guardians. How do we protect the tuda?
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  How does the tuda be in its highest state?
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  When you handle this part of the tuda and I handle this part and
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  you handle the other part and you get this part.
• 21:53
  Your staff had his strength. You dotted strength, you duvet
• 21:57
  is and the other one done is. They have his strengths.
• 22:01
  How each one handles their own strength as a whole.
• 22:04
  The huge people and guards, protectors are in this strongest
• 22:09
  state. That's the idea.
• 22:11
  Why is this significant now? So we told you elevate the
• 22:15
  people, we told you the guardians, we told you the
• 22:18
  soldiers understood. Why is this significant now?
• 22:21
  Why is such a powerful thing? Listen, this madash, I told you
• 22:25
  that when Torah was given, the sky opened up.
• 22:30
  The sky opened up and we saw the angels and the pasuk, says the
• 22:36
  glow, the glow Allah Abah. I saw the deghil, I saw the
• 22:42
  flags, and I was in love with the flag idea, says the madash.
• 22:51
  All the rabbis bring it over here.
• 22:52
  Then Obama brings the, oh, bring it that when the Jewish people
• 22:54
  looked up in heaven, we saw flakes.
• 22:57
  Angels had their own flakes. It might have been every Angel
• 23:00
  his own flakes, but they definitely had flakes.
• 23:04
  And we said we need that. A Jewish people said we need
• 23:10
  that way, we need those flags, Azema Dodge writes.
• 23:14
  And therefore Hashem said, you want the flags, I'll give you
• 23:16
  the flags. You want this idea, I'll give
• 23:18
  you the idea. Again, the same question, Angels
• 23:20
  flags, what is the concept? And the answer is the exact same
• 23:24
  thing. An Angel is a mission.
• 23:26
  And the reason every Angel is so effective is because he has his
• 23:31
  very specific mission. No, angels get confused, right?
• 23:34
  Gabriel doesn't get confused with Mikhail.
• 23:37
  They all have their different things and they don't get
• 23:38
  confused. And then millions and millions
• 23:40
  of angels, they all don't get confused.
• 23:42
  They all have this flag concept to the fullest extent.
• 23:45
  And we said, we love that. We want that.
• 23:49
  Hashem said you want it, I'll give it to you.
• 23:51
  And God gave us this idea. What's the theme we're?
• 23:56
  Angels. The idea is that Jewish people
• 23:59
  feeling following God's way, exactly following Hashem's way,
• 24:02
  doing Hashem's mission, are literally man existent angels.
• 24:08
  We're angels on this earth and along with the Mishkan being
• 24:10
  done here, along with the Shahina coming from there down
• 24:13
  here, we in our own way, in fulfilling the Torah and
• 24:17
  following the right way, are our own form of angels.
• 24:20
  We're not like them, that they just only mission only.
• 24:23
  We are human beings. We have a fight to fight.
• 24:25
  We have a challenge if it gets a hurrah.
• 24:27
  But when we do our mission, and better yet, when we realize they
• 24:31
  were elevated and we realize we have a job and we realize each
• 24:35
  one of us, that we're distinct. And therefore I have a task to
• 24:39
  do that makes me like an Angel. And that is the mission of Alpha
• 24:45
  Rashad to elevate, to give a job and then the idea to get the
• 24:49
  idea of a flag that Madash writes that this is happening.
• 24:54
  We know this happening right before going to Israel according
• 24:56
  to the plan. So I told you we have counties
• 24:59
  very often. When else do we make a big deal
• 25:03
  about the numbers? Shekel one other time, even
• 25:09
  earlier, right before a different trip, right before we
• 25:14
  went into Messiah, Seifer, Shemot Veles, Shemot Benesel,
• 25:20
  these are the names of the Jewish people.
• 25:23
  And we counted, we said 70 people, 70 people went down to
• 25:27
  mezzahim. What was the purpose of that?
• 25:30
  This concept they were saying today?
• 25:32
  How did it apply there? And then how we bring it back to
• 25:34
  here? We have a concept clear over
• 25:36
  here in the desert, understood. How did it apply over there when
• 25:39
  the Jewish people, when the small family was going into
• 25:41
  mezahim? The answer is in a different
• 25:44
  fashion over there. We were at risk at that point of
• 25:47
  losing our identity, of losing our nationality, of losing our
• 25:51
  distinctness was. That between.
• 25:54
  That counting is this counting 500 years, 400 something years.
• 25:58
  There's counting in between as well.
• 26:00
  But that counting the 7070 people and 60,000 is a big
• 26:03
  number of difference. The 70 people and it's counting
• 26:07
  was for the exact same purpose, to elevate them, for them to
• 26:11
  realize that they're different. What happened with that?
• 26:13
  Those 70 people when they went to Egypt, we became slaves, but
• 26:17
  we didn't change our name, we didn't change our clothing, we
• 26:20
  didn't change our language. We.
• 26:21
  Multiplied a lot. We multiplied a lot that I
• 26:23
  thought. Sure.
• 26:25
  We sure did with the slavery. The more they enslaved us, the
• 26:28
  more we multiplied. But now follow this.
• 26:31
  We didn't change our name, we didn't change our clothing, we
• 26:33
  didn't change our language. How'd that happen?
• 26:35
  How do the people live in Egypt all those years, be part of the
• 26:39
  culture? I'll never change a thing.
• 26:40
  The answer is to whatever degree.
• 26:44
  That sense of being special, that sense of being different,
• 26:48
  it had some level of effect, enough to keep us who we were.
• 26:52
  So work then and it's meant to work now.
• 26:56
  And this is as we plan on going into Israel.
• 26:59
  The only thing is, what are we afraid of when we're going into
• 27:02
  Egypt? It's very clear you're about to
• 27:04
  become a slave. You're about to become literally
• 27:07
  into their culture and subjugated to their way.
• 27:10
  You need to be different. We're going into our own nation,
• 27:13
  our own country. What are we afraid of?
• 27:16
  We're afraid of losing our way. What's happening over here?
• 27:19
  Change. Something.
• 27:21
  You change, I understand, but you need to infuse upon us and
• 27:26
  and give us the idea where you came back with OK, the American
• 27:29
  is a different issue. Before you get to the spice,
• 27:31
  what was the concern? What was the need of making a
• 27:34
  special Oh, we're about to go into our own lands.
• 27:37
  Not a concern When you're going into Mitsunaya and many becoming
• 27:41
  slaves. I see the need When you're going
• 27:43
  into Israel and you're reaching the pinnacle of the Jewish
• 27:45
  people, you need this. You're afraid of what change?
• 27:52
  Not enough to create this problem, so it's a very
• 27:55
  interesting thing. Well, did they assume that?
• 27:57
  That they were counting on has shame.
• 27:59
  Right and as. I was saying everything and now
• 28:02
  that they go. Did they know that the one was
• 28:04
  going to go away? So they're concerned and they're
• 28:06
  nervous how they're going to be they're.
• 28:07
  Going to go on their own like. They don't want no more mind.
• 28:10
  Just sit, then you know the the the mind comes down and then
• 28:13
  nothing happens. So, so you they need
• 28:16
  encouragement. What?
• 28:17
  To be good Jews. No, like you know.
• 28:19
  Realize that I'm with you have to follow laws.
• 28:21
  Down your credit card got taken on.
• 28:23
  Exactly right, Fair, but I want to understand why I'm with you
• 28:28
  and all these points. Upon them that there was going
• 28:30
  to be no. Yes, it's all clear.
• 28:32
  Right, so there you go. That's the same answer you
• 28:34
  meaning they they knew that they were they were going to have to.
• 28:38
  Stop working. I think just the working part,
• 28:40
  but but not have that reminder that that that that could be a
• 28:44
  consistent reminder. Of Hashem being with that.
• 28:47
  Yeah. So, yeah, yeah, yeah.
• 28:52
  So that's the point there. All these points are true.
• 28:54
  There was change. There was a lack of feeling like
• 28:57
  we have all these miracles constantly.
• 28:59
  That's true. There was a risk of going in to
• 29:04
  Cohibos and idea when I do succeed in Israel, I'm going to
• 29:07
  think it's my own strength. And when I make money, I'm going
• 29:10
  to think it's my own wealth. All these things are risk.
• 29:12
  So I need to be very much need to be impressed upon the Jewish
• 29:15
  people. You have a situation in Midbar.
• 29:18
  Keep that mindset with you as you travel into Israel.
• 29:21
  True 100%. What was that ego before this or
• 29:25
  after? This ego was before this.
• 29:27
  What came after this is very significant, which I'll get to
• 29:30
  in a second. So that just.
• 29:31
  Proves the point they they couldn't even hold on in the.
• 29:33
  I understand. Until they even got to Israel.
• 29:35
  But I'm, I'm with you on all these points, but I don't
• 29:38
  understand why these are reasons, how these are reasons
• 29:42
  that you need to elevate the Jewish people and lift up our
• 29:46
  status and tell us that we have a job, like the living of a job,
• 29:50
  and tell us that everyone's got their own flag and their own
• 29:52
  path. If this is the mission of Al
• 29:54
  Prasha, I understand the concerns that you're referring.
• 29:57
  To divide up the length. Sam, you have.
• 29:59
  To divide up the landing. You know how many people?
• 30:01
  It is no. So that's fine.
• 30:02
  The numbers for that purpose has a purpose.
• 30:04
  The splitting of the tribes has that purpose.
• 30:07
  The army for the sake of going in has those purposes.
• 30:10
  But my question is, if the mission, seemingly not by Shah,
• 30:13
  seems to be so elevated Jewish people and give us a job which
• 30:18
  means it was special and make us like angels and let us feel like
• 30:21
  we have flags like an Angel, what is that necessary at this
• 30:24
  point in time? That's my question.
• 30:26
  You are right, huh? We still need prepping.
• 30:29
  Prepping for what? Going to Egypt?
• 30:31
  Going digital? I'll tell you what I mean to ask
• 30:35
  why do we need to be informed? How special and unique we are at
• 30:41
  this point in time. Everything else, I understand
• 30:43
  what you're saying. All these other messages about
• 30:45
  that, they're necessary at this point, right before the change
• 30:48
  and going in and, and moving into a land, having to work and
• 30:52
  need to make money and then dealing with less natural
• 30:54
  miracles, all got it. But why do we need to be
• 30:57
  distinct and special at this moment?
• 30:59
  So the Madaj says, the Madaj says that the Jewish people are
• 31:04
  facing a certain risk, not the same as Egypt, because it's the
• 31:08
  same preparation as going into Egypt, but it's the opposite
• 31:12
  risk. Going into Mitzrayim, the fear
• 31:16
  was we were going to feel like zeros and become part of their
• 31:19
  ways. That's why we have to be
• 31:21
  distinct. That's going into Egypt, going
• 31:23
  into Israel, the Madasha, the fear was that would be too
• 31:29
  popular and the nations of the world wanted us to join them,
• 31:35
  says the Madash, Shia Shalim. We talk about a song about us
• 31:39
  being different. The Madash says that many of
• 31:42
  those Pasagheim and Shia Shalim has that the nations in the
• 31:45
  world were begging us and say come join, come be a part of us.
• 31:51
  Now that we have our land and now that we have our thing, and
• 31:55
  now that we have power and now that we're the center of the
• 31:58
  world and all that nations that are all wanted a piece of the
• 32:01
  Jewish people and want the Jewish people to be a part of
• 32:04
  them. After this, he.
• 32:07
  Split after all our miracles, being in the desert, being given
• 32:11
  it without being a special people that has a lot going with
• 32:13
  us. The nations wanted us.
• 32:15
  Recognize that like what I understand, they saw merely
• 32:19
  miracles. They saw a thing and they said,
• 32:20
  oh, it must be something, but why would they recognize them as
• 32:24
  as as like the hit people? They there's rejected, you know
• 32:28
  what I'm saying? They they rejected it.
• 32:30
  They, you know, so yeah, why'd they?
• 32:33
  They rejected the Tarah because they didn't even throw out
• 32:36
  anything special, but now they're finding out that Tarah
• 32:40
  people have a lot going on. Join us.
• 32:43
  They wanted the connection, which we believe even though
• 32:46
  you're right, then wanting to join us is a nice thing.
• 32:49
  But in this sense, the fear was that we become together and the
• 32:53
  outcome will be automatically as they overpower our way and then
• 32:57
  we fall. So now the Jewish person needs
• 33:00
  to know once again, you're elevated, you're special, you're
• 33:04
  different, and it all came from the Torah inside of you.
• 33:08
  We need to be different not because it was a fear of us
• 33:11
  feeling like a 0. We need to be different because
• 33:13
  there's a fear of us being the hero and have everyone want to
• 33:16
  follow us. That's what we need to be
• 33:18
  different. I go from elementary to Iceland
• 33:19
  like you were a king, and then you go, now you're.
• 33:22
  Now you need to exact, you need to feel like, you need to feel
• 33:25
  like you have your own way, and if you feel that way, the bill
• 33:28
  goes up. Still, you need to feel that way
• 33:30
  and then the Jewish people will be able to remain themselves.
• 33:33
  This is the thing about Pasha going into Messiah, going into
• 33:37
  the sail. So again, Shamont going into
• 33:39
  Messiah and we needed this going into Israel.
• 33:41
  We needed this for a different reason.
• 33:43
  And where do you see this concept being so significant?
• 33:46
  Because at one point, a little bit after this, we have Palazzo
• 33:51
  Shalak to brush you up for now. Shalak has a story of spies.
• 33:57
  Spies went into Israel. Check out the land before it was
• 34:02
  a luck. It was complete clarity,
• 34:05
  definite that we were going into the land and we would walk right
• 34:08
  in, all miracles, take over the land in 5 minutes, came over,
• 34:13
  his spies decided to go in. And the problem with the mission
• 34:18
  of the spies is that they came back and said there are giants
• 34:21
  there. And they said we are like
• 34:25
  grasshoppers and we're like grasshoppers in their eyes.
• 34:28
  We're not impressive people, We're not special people.
• 34:32
  And Grasshopper didn't just mean physically, it meant the whole
• 34:34
  thing. There's nothing to us.
• 34:35
  If you're, if you realize that you're godly people, if you
• 34:38
  realize that you have miracles, that you realize you're special,
• 34:40
  you wouldn't be afraid of this. But the spies created the
• 34:43
  opposite message. And that's why we stuck in the
• 34:46
  desert 40 months spies with 12 people from 12 different tribes.
• 34:53
  Maybe they wanted to stay in the desert because they wanted to
• 34:55
  keep their jobs as a different perspective.
• 34:57
  But regardless, they ruined everything and why they weren't
• 35:00
  everything. Literally, that's something
• 35:01
  Dash, by the way. Understand that we just left
• 35:03
  with every possible mirror I. And if they're afraid now,
• 35:07
  they're afraid, afraid of that. The nature is nature.
• 35:10
  Is that when people see themselves in a natural climate?
• 35:14
  I mean, every one of us had a miracle yesterday, one way or
• 35:17
  another. We all have miracles every
• 35:18
  single day. Not yesterday, last week, a
• 35:20
  month ago. Something worked out.
• 35:21
  Shouldn't have worked out. We all had it.
• 35:23
  And yeah, we're still worried about tomorrow.
• 35:25
  That's the nature of life you face natural life, you're
• 35:29
  inclined to worry about what's going to come next.
• 35:31
  That's just the way we are. So the idea is that the Jews,
• 35:34
  you will need to realize everything about you is
• 35:35
  different. Everything about you is special.
• 35:38
  Don't buy in to the rest of the world and don't connect to the
• 35:42
  rest of the world. Realize that you're unique.
• 35:45
  Yes, you starred in the mid bar. Yes, you were giving it to that,
• 35:49
  that everyone had an opportunity to take.
• 35:51
  You took it, you made the most of it and look who you became.
• 35:55
  You elevated. You're special.
• 35:56
  You're unique on top of the world.
• 35:59
  That's the idea. And therefore don't be
• 36:02
  interested in joining up with nations of the world.
• 36:05
  When you get to the land and you have your own land, be your own
• 36:09
  kind. You can't, you can't Shalom with
• 36:11
  them. Of course you should, but be
• 36:13
  your own kind and don't be interested in joining it.
• 36:15
  That's the overall thing. Yours all.
• 36:18
  One last interesting thing about the words.
• 36:20
  Oh, it's a little strong. You know, there's a, there's 5
• 36:25
  levels in, in creation. There's a inanimate object
• 36:32
  that's a rock sign that grows. It's a plant and it's an animal.
• 36:38
  Then there's a human. Those are the four levels, all
• 36:41
  right. And then a certain level,
• 36:44
  according to different Dashim, a Jewish person is not on a
• 36:47
  different level, but has its own class, different field.
• 36:51
  And that's the message of our past child, that we're in a
• 36:53
  different, completely different field, different world.
• 36:56
  That's a good thing and a bad thing at the same time.
• 36:58
  I mean, it's all good. How can I say that a Jew being
• 37:01
  different and maybe more elevated than a regular person
• 37:05
  is a good thing and a bad thing at the same time?
• 37:07
  What's bad about that? Say again, with all of that,
• 37:12
  with all of this, with all of this and all this elevation, all
• 37:16
  this uniqueness and all this special trait, we're also being
• 37:20
  told you're different and you have to keep to a different
• 37:23
  court of rules in this part shot.
• 37:25
  We have many, many laws about being different was special.
• 37:27
  So here's how it goes. The word sue was used by
• 37:32
  yourself to tell that officer Padua is going to lift you up
• 37:37
  out of jail and it's going to give you a very prominent role.
• 37:40
  Like we're being told sue, we're going to be counted and we're
• 37:42
  going to be special. The more prominent, but the
• 37:45
  words who was also used by yourself for another person for
• 37:50
  a very negative thing. What's that?
• 37:53
  He told the other officer? Parole is going to sue, is going
• 37:58
  to lift you up. What's he going to do?
• 38:01
  One officer was put back in his post.
• 38:04
  What happened to the other one posing to lift him up?
• 38:08
  Lift his head up. Literally.
• 38:10
  He sits it, oh, twice. So oh, to both of them, he.
• 38:13
  Sits it. Oh, for up and.
• 38:14
  Down up and down up. That means, given a position of
• 38:17
  reason, that I'm done and up to become hung.
• 38:20
  Wow. These are both words, I think.
• 38:29
  Yeah. He saw Paro ET al Shekhar, the
• 38:34
  Salah Mashhim, the officer of the water.
• 38:36
  Parole will lift you up, lift up your head and put you back in
• 38:39
  your pose. And then he says he saw Paro ET
• 38:42
  al. Shekhar, me Alekha.
• 38:46
  What that means in English, parole is going to lift up his
• 38:49
  head from the body. In other words, the theme is
• 38:54
  with this whole idea that the Jewish people are being told how
• 38:56
  special we are, We're also told how unique our life is, which
• 39:01
  means that God deals with us in a completely different way.
• 39:05
  One of the concepts of counting, along with this whole idea of
• 39:08
  being elevated. So when you counted, you singled
• 39:11
  out, you know, Davida Meda wants to the counting, you know, we
• 39:15
  don't count. What do we say?
• 39:17
  Not one, not 2, not 3. Why?
• 39:19
  Why not? One can't count, say a Pasu
• 39:23
  can't count. What's wrong?
• 39:25
  Counting, counting. Tavira Mehta counted the people
• 39:29
  during his time and it was a major plague.
• 39:33
  Why is counting a bad thing? Because you single people out.
• 39:36
  That's similar to the theme of Aynaira.
• 39:38
  You single people out and you put people at risk, which means
• 39:41
  the Jewish people are told every single one of you are special.
• 39:45
  You all angels, you all the Shaliak of Hashem.
• 39:48
  That's great, but it also means you have something to live up
• 39:51
  to. It also means you have work to
• 39:53
  do. And it also means that if you're
• 39:54
  not doing enough and you're really wasting great talent and
• 39:58
  great ability. This is part of being made a
• 40:01
  special person. Steve, what's?
• 40:02
  Usually when you count, you're counting to put people together,
• 40:05
  not to single them out. Good point.
• 40:07
  So the interesting thing, I mean, yeah, these things,
• 40:12
  whatever it is that comes to Z moon.
• 40:14
  Yeah, you never counting to single someone out.
• 40:17
  You counting to put that together.
• 40:19
  But the way you're right, but the way of counting is 1/2, so
• 40:24
  you're stopping 1 by 1. Not in my answer to your point.
• 40:27
  That's a fairpoint by the way. It's a very good point.
• 40:30
  So then why we made to argue about the individuality the
• 40:32
  first time? Why?
• 40:34
  You still making? You.
• 40:36
  Feel as it feels, Stevens right? Why am I right?
• 40:38
  Am I saying he's saying? Why?
• 40:40
  Why you doing? Steven, one of the first that we
• 40:42
  couldn't count. Them why the recounts are very
• 40:44
  good. So here the counting was
• 40:47
  necessary. The counting was necessary for
• 40:49
  the Jewish people, like we said, to be able to go into a new
• 40:52
  stage, to go into this role. It was done by Shemot and it was
• 40:56
  done here, but at the same time, it's only done when there's a
• 41:01
  purpose, that there wasn't really a purpose and therefore
• 41:03
  it backfired. It's only should be done when
• 41:06
  we're going on to a new stage and we need to know who we are
• 41:09
  and how we're special. That's the overall theme.
• 41:12
  Interesting is that whenever we use the word counting, we say
• 41:15
  count the names. We don't say count the people,
• 41:19
  count the names. Now to a boy, because names is
• 41:23
  the greatest display of distinction of a person.
• 41:27
  So and so he's named this. That's his distinction.
• 41:31
  That makes you who you are originally.
• 41:34
  The original names, every person was named for their role, for
• 41:37
  when they were born, for how they were born, all that stuff.
• 41:41
  Which means the name represents your distinction.
• 41:43
  Your distinction represents the individuality that represents
• 41:47
  the elevation, your job, your role.
• 41:51
  Every Malach by the way, just the same vein, Ari Malak, his
• 41:55
  name also represented his task. That was his name.
• 41:58
  And that's what we have to realize that the Jewish people
• 42:01
  throughout this parishah became elevated, became great and we
• 42:06
  realize who we are that why is this a parishah.
• 42:09
  It happens to be this a parishah every single year they read
• 42:13
  before Matanzah, before Shavuot and the reason is for these
• 42:17
  exact same thing on Chavuot. They came out tells us the
• 42:22
  holiday Matanzah. It was a big debate.
• 42:26
  Should we sit and have a regular holiday meals and enjoy or
• 42:31
  should we spend the whole day in shoe He's celebrating God's
• 42:34
  mission, God's task. Maybe we should spend the whole
• 42:37
  day in. Shoe count people, but you can
• 42:38
  count this. Say it it's.
• 42:41
  Not good to count people, but you could count.
• 42:43
  This so it's not best, absolutely it's not an issue
• 42:45
  because there's no iron at all. There's no yeah, it's not going
• 42:48
  to waste every day. No one is counting days on shop
• 42:51
  of war and it's saying on shop of war.
• 42:53
  It was a big discussion. The Gemara, should we celebrate?
• 42:56
  Should we have holiday meals or should we not big discussion.
• 43:01
  And then if you also have said classic line, I hope we should
• 43:06
  have a major celebration. I have the finest food on
• 43:11
  Chavords because he had me Pierre Ilav Hai Yama.
• 43:17
  If not for this day, if you also have said line is Kama Yosef
• 43:22
  Ikabeshuka, how many happens to be his name is yourself, which
• 43:25
  is Joe How many Joe is on the marketplace?
• 43:28
  What's he saying? This day, Shavuot is a day that
• 43:32
  you stop and you say I live a different life.
• 43:36
  I'm part of a different world. I completely outside the regular
• 43:40
  realm of the world and that is because I have it's not and I
• 43:43
  have my way. I'm a special the part of Shah
• 43:45
  I'm going to borrow the elevation of this part of Shah
• 43:48
  is recognized and identified by by a Hager Shavuot.
• 43:52
  That's the theme, literally, that were elevated with special.
• 43:55
  And the idea for all of us is that when you feel that your
• 43:58
  life is special, that is distinct and unique, you no
• 44:01
  longer have an interest in what they're doing.
• 44:04
  You no longer say, wow, that's cool.
• 44:07
  So many people are going here. I want to go here too.
• 44:10
  So many people are involved in that craziness.
• 44:11
  I want to get involved in that too.
• 44:13
  That's not worth anything to you because it's less meaningful,
• 44:16
  it's less impressive than your life.
• 44:19
  Our goal with the life of Torah mitzvot is to get to a point
• 44:24
  that we consider it not only the most meaningful thing in the
• 44:27
  world, also the coolest thing in the world, which means not only
• 44:32
  something that gives me value to life and that Hashem likes all
• 44:36
  of a sudden that I like. That's the goal of Tanama's
• 44:38
  Fund. Get to a point that you start to
• 44:41
  realize this is great for me. It's great for my family, it's
• 44:44
  great for my health, it's great for my mind, it's great for my
• 44:47
  sanity, it's great for my happiness.
• 44:49
  It's great for my development. It's great for everything about
• 44:52
  me. That's how you want to get to
• 44:54
  it. That is the idea of Al Raha.
• 44:55
  You start with the Torana desert.
• 44:57
  You got nothing. No one wanted it.
• 44:58
  It was in desert. It was a free for all.
• 45:00
  No one took it. And then you realize how lucky
• 45:03
  you are that you're in this position that you're in.
• 45:05
  And that really is the theme of the holiday coming up.
• 45:09
  You stop and you reflect, and you say this life short has
• 45:13
  restrictions. At the end of the day, it's the
• 45:15
  most awesome thing in the world, and you would never have had it
• 45:20
  any other way. That's the idea.
• 45:21
  OK, what's up with this?