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Shiurim by Rabbi Shlomo Friedman in KBY.
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Good afternoon רבותי rabosai. פרשת אחרי מות Parshas Acharei Mos this week is a double פרשה parsha if you haven't found out yet. A bit late to find out if you want to be able to finish שנים מקרא shnayim mikra but in any case. פרשת אחרי מות Parshas Acharei Mos פרק טז Perek Tes Zayin towards the end of פסוק ב Pasuk Beis, take a look at a short snippet. The תורה Torah says בזאת יבוא אהרן אל הקדש Bezos yavo Aharon el hakodesh and the מדרש Midrash makes reference to various מצוות mitzvos that are associated with the word זאת zos. The מדרש Midrash says בכניסתו לבית קדשי הקדשים B'knisaso l'veis kodshei hakodoshim כהן גדול Kohen Gadol had חבילות חבילות של מצוות בידו chavilos chavilos shel mitzvos biyado. This is about four five lines before פסוק ד Pasuk Daled. אשכח Ashkach, thank you. בזכות התורה B'zechus haTorah after all it says in a פסוק וזאת התורה pasuk V'zos haTorah, בזכות מילה b'zechus milah a פסוק זאת בריתי אשר תשמרו pasuk Zos brisi asher tishmoru, בזכות שבת b'zechus Shabbos פסוק pasuk says אשרי אנוש יעשה זאת Ashrei enosh ya'aseh zos, בזכות ירושלים b'zechus Yerushalayim זאת ירושלים Zos Yerushalayim, בזכות שבטים b'zechus Shvatim פסוק pasuk says וזאת אשר דבר להם אביהם v'zos asher diber lahem avihem, בזכות יהודה b'zechus Yehuda the פסוק pasuk after all says וזאת ליהודה v'zos l'Yehuda, בזכות כנסת ישראל b'zechus Knesses Yisrael זאת קומתך דמתה לתמר zos komasach dam'sah l'samar, בזכות התרומה b'zechus haterumah it says וזאת התרומה v'zos haterumah, בזכות המעשרות b'zechus hama'asros ובחנוני נא בזאת u'vchanuni na bazos, בזכות הקרבנות b'zechus hakorbanos בזאת יבוא אהרן bezos yavo Aharon. וזה צריך פירוש ארוך כבר הכל מבואר בדברינו V'zeh tzorich peirush aroch k'var hakol mivo'ar bidvareinu. Okay, so I assume that part of what this מדרש Midrash means, I'm sure it also means more than that, but part perhaps of what this מדרש Midrash means is that the כהן גדול Kohen Gadol when he enters the קדשי הקדשים Kodesh Hakodashim so that certainly symbolizes a high level of closeness between הקדוש ברוך הוא Hakadosh Baruch Hu and the Jewish people and to attain that closeness there's a need for the זכות zchus of all these מצוות mitzvos, מילה milah, שבת Shabbos, ירושלים Yerushalayim, etc. Okay. פסוק ח Pasuk Ches, there's now a section over here which we're going to look at and I hope it's not a violation of that which רמב״ן Ramban tells us in the introduction. רמב״ן Ramban in his introduction to בראשית Bereishis says that if you're not a מקובל mekubal then those parts that are mystical you're meant to skip. This part is sort of somewhat mystical although the רמב״ן Ramban does, I don't know if he uses the expression על דרך האמת al derech ha'emes, so he does explain something over here but it is very important to keep in mind that א alef obviously none of us are מקובלים mekubalim and ב beis I'm certainly not speaking out of a clear cut knowledge, so just skimming the surface, ממש mamash scraping the surface of this רמב״ן Ramban. He does indicate the end of this lengthy discussion that he didn't feel overly comfortable revealing this but he felt that there's a need to do so due to the fact that some people that anything which has to do with mystical forces they deny, they say it doesn't, anything which we can understand based on the normal rules of logic and scientific forces that doesn't really exist. So he felt the need to indicate here the פסוקים psukim clearly indicate to the contrary. Okay. So after having said that the תורה Torah speaks of there being a שעיר להשם ושעיר לעזאזל sa'ir l'Hashem v'sa'ir l'Azazel. Now he quotes the אבן עזרא Ibn Ezra that says, this is about seven lines into פסוק ח Pasuk Ches, he says ואני אגלה לך קצת הסוד V'ani agaleh l'cha k'tzas hasod, there's some סוד sod over here in the שעיר המשתלח se'ir hamishtale'ach לעזאזל l'Azazel. ואני אגלה לך קצת הסוד V'ani agaleh l'cha k'tzas hasod, does anybody have the new, in the standard printing we're on page פח Peh Ches halfway down on the page. First word line is ואני V'ani. New printing we're on page קח Kuf Ches. Second line. ואני אגלה לך הסוד ברמז בהיותך בן שלשים ושלש תדענו V'ani agaleh l'cha hasod b'remez b'heyoscha ben shloshim v'shalosh teida'einu. I'll reveal to you a secret when you're thirty three you will figure this out. Okay, nobody here is thirty three but nevertheless the רמב״ן Ramban says maybe to explain the לשון lashon. Ramban points out there's a פסוק pasuk in משלי Mishlei that says הולך רכיל מגלה סוד holech rachil megaleh sod. That's interpreted in I think some interpret it that a person that reveals a secret is like a person that tells לשון הרע lashon hara. And in contrast, נאמן רוח מכסה דבר ne'eman ruach mechaseh davar, a person of faithful spirit does not reveal secrets, he keeps to himself whatever he's meant to keep to himself. So says the רמב״ן Ramban about the אבן עזרא Ibn Ezra: the אבן עזרא Ibn Ezra did not reveal the secret, he just hinted to it by saying when you're 33 you'll understand it. And says רמב״ן Ramban that I'm going to tell you what this secret is all about, not because I want to reveal secrets that are not meant to be revealed, but hey, חז״ל Chazal, they already explained what this is about, so I'm not really telling you more than what's found in חז״ל Chazal. So says the רמב״ן Ramban, והנה רבי אברהם נאמן רוח מכסה דבר, ואינני הרכיל מגלה סודו, שכבר הגידוהו רבותינו ז״ל במקומות רבים Vihinei Rabi Avraham ne'eman ruach mechaseh davar, ve'eineni harachil megaleh sodo, shekevar higiduhu raboteinu zichronam livracha bimkomot rabim. אמרו בבראשית רבה ונשא השעיר עליו, זה עשו Amru biBereshit Rabbah venasa hasa'ir alav, zeh Esav. After all, it says that שעיר לעזאזל sa'ir la'Azazel will take the sins to ארץ גזירה eretz gezeirah, to the desert. So השעיר hasa'ir that's symbolic of עשו Esav. After all, it says about עשו Esav, הן עשו אחי איש שעיר hen Esav achi ish sa'ir. And the פסוק pasuk says that השעיר hasa'ir, the שעיר לעזאזל sa'ir la'Azazel, will bear the sins את כל עונותם et kol avonotam. So המדרש haMidrash darshans עונות תם avonot tam, the עונות avonot of יעקב איש תם Yaakov ish tam, of the Jewish people, את כל עונותם עונות תם שנאמר ויעקב איש תם et kol avonotam avonot tam shene'emar veYaakov ish tam. ומפורש מזה בפרקי רבי אליעזר הגדול Umeforash mizeh bePirkei Rabi Eliezer haGadol, a very early מדרש midrash, לפיכך היו נותנים לו לסמאל שוחד ביום הכיפורים שלא לבטל את קרבנם lefi-chach hayu notnim lo leSamael shochad beYom haKippurim shelo levatel et korbanam. So before we read some of this inside, I think the basic idea in my very limited understanding is the following: obviously there's an איסור issur, a very serious איסור issur associated with עבודה זרה avodah zarah to bring any sacrifice to any forces other than God, זובח לאלוהים יחרם בלתי לה' לבדו zove'ach la'Elohim yocharam bilti laShem levado. However, in the שעיר לעזאזל sa'ir la'Azazel we bring two שעירים se'irim. We give the two שעירים se'irim to הקדוש ברוך הוא haKadosh Baruch Hu, but הקדוש ברוך הוא haKadosh Baruch Hu says that one of these שעירים se'irim, based on the whichever שעיר sa'ir it is, based on which comes out with the גורל goral, is meant to be sent to the desert where apparently there's all sorts of negative forces. And the idea of that, explains רמב״ן Ramban based on a מדרש midrash, is the following: we don't want the שטן Satan, the negative forces, to מקטרג mekatreg, to say negative things about the Jewish people. So he says, משל למה הדבר דומה mashal lemah hadavar domeh: if you have a king that his servant made a party for him, and the king knows that a certain fellow that sometimes gives a hard time to that fellow that made the party. So the king might tell that fellow that made the party, give some gift to that fellow, to that enemy, and that way he won't start up with you. So along similar lines, הקדוש ברוך הוא haKadosh Baruch Hu said that one of the שעירים se'irim is meant to be sent לעזאזל la'Azazel so that the שטן Satan, the negative spiritual forces, will not start up with the Jewish people on יום כיפור Yom Kippur, will not be מקטרג mekatreg. Okay, so let's see some of this inside. So back to where we left off: וביה היו נותנים לסמאל שוחד ביום הכיפורים שלא לבטל את קרבנם של ישראל uvayah hayu notnim leSamael shochad beYom haKippurim shelo levatel et korbanam shel Yisrael. שנאמר גורל אחד לה' וגורל אחד לעזאזל Shene'emar goral echad laShem vigoral echad la'Azazel. גורל של הקדוש ברוך הוא לקרבן עולה וגורל של עזאזל שעיר חטאת, וכל עונותם של ישראל עליו Goral shel haKadosh Baruch Hu lekorban olah vigoral shel Azazel sa'ir chatat, vechol avonotam shel Yisrael alav. שנאמר ונשא השעיר עליו Shene'emar venasa hasa'ir alav. ראה סמאל Ra'ah Samael, so the שטן Satan sees שלא נמצא בהם חטא ביום הכיפורים shelo nimtza bahem chet beYom haKippurim, אמר לפני הקדוש ברוך הוא, ריבונו של עולם, יש לך עם אחד בארץ כמלאכי השרת שבשמים amar lifnei haKadosh Baruch Hu, Ribbono shel Olam, yesh lecha am echad ba'aretz kemal'achei hasharet shebashamayim. So he realizes the Jewish people on יום כיפור Yom Kippur are like מלאכים malachim. Skipping a significant amount to ואין הכוונה בשעיר המשתלח ve'ein hakavanah basa'ir hamishtale'ach. Anybody have it? ואין הכוונה בשעיר המשתלח שיהיה קרבן מאתנו ve'ein hakavanah basa'ir hamishtale'ach sheyiheyeh korban me'itanu, the end of page ק״ט kuf-tet. I skipped somewhat of a large section. ואין הכוונה בשעיר המשתלח ve'ein hakavanah basa'ir hamishtale'ach in the new printing. Anybody? Yeah. Where? ק״ט kuf-tet, four lines from bottom. ק״ט kuf-tet, four lines from bottom. ואין הכוונה בשעיר המשתלח שיהיה קרבן מאתנו ve'ein hakavanah basa'ir hamishtale'ach sheyiheyeh korban me'itanu, from us, אליו elav to the to the שטן Satan, חלילה chalilah. אבל שתהיה כוונתנו לעשות רצון בוראנו שציוונו בכך Aval shetiheyeh kavanatenu la'asot ratzon bore'enu shetzivanu bechach. והמשל בזה כמי שעשה סעודה לאדון וציווה האדון את איש העושה הסעודה תן מנה אחת לעבדי פלוני Vehamashal bazeh kemi she'asah se'udah la'adon vitzivah ha'adon et ish ha'oseh hase'udah ten manah achat le'avdi peloni. שאינו העושה הסעודה נותן כלום לעבד ההוא sheeino haoseh haseuda noten klum laeved hahu. So if I make a party for the master, the master says I should give some portion to a certain other עבד eved, so when I give that portion to the other עבד eved, it's not that I'm giving it, it's the אדון adon that is giving it. ולא לו כבודו יעשה עמו רק הכל נעשה לאדון, האדון נותן פרס לעבדו ושמר זה מצוות רבו ועשה לכבוד האדון כל אשר ציווהו, ואמנם האדון לחמלתו velo lo kvodo yaase imo rak hakol naasa laadon, haadon noten pras laavdo veshamar ze mitzvat rabo veasa lichvod haadon kol asher tzivahu, veamnam haadon lechemlato. And why did the אדון adon tell this בעל הסעודה baal haseuda to give to that other עבד eved? Because the אדון adon loves the בעל הסעודה baal haseuda and wants that all the עבדים avadim will be on good terms with that בעל הסעודה baal haseuda. רצה שיהיו הכל עבדיו נהנים ממנו שיספר ratza sheyiyu hakol avadav nehenim mimeno sheyesaper that עבד eved that receives the מנה mana בשבחו ולא בגנותו beshivcho velo bignuto. And this טעם taam, and this is why there need to be גורלות goralot. So there shouldn't be a situation where the כהן kohen himself is declaring that this is לעזאזל laazazel because that would be more problematic, that would look as if the כהן kohen is deciding, is dedicating something for this negative force. It's not the כהן kohen doing it, it's something which was just through a גורל goral. כאילו היה הכהן מקדיש אותם בפה להשם ולעזאזל היה כעובד אליו ונודר לשמו, אבל מעמידם אותם לפני השם keilu haya hakohen makdish otam bepeh lashem velaazazel haya keoved elav venoder lishmo, aval maamidam otam lifnei hashem. And even after the גורל goral is done, so they both are standing לפני השם lifnei hashem. And therefore also it's not something which we slaughter, because that would again be more problematic. We slaughter something to these negative forces, rather it's just thrown off the cliff. Okay, so what's it connected with 33? So if you count 33 פסוקים psukim apparently from this פסוק pasuk you reach the פסוק pasuk which speaks of that the Jewish people they're not meant to bring any more sacrifices ולשעירים אשר הם זונים אחריהם velaseirim asher hem zonim achareihem. Some פסוק pasuk speaks of sacrifices to these negative, to all sorts of forces. After all, in מצרים Mitzrayim, the רמב\"ן Ramban there explains that the Jewish people were involved in different forms of עבודה זרה avoda zara and one of them is that they would sometimes mistakenly think that by bringing sacrifices to the negative forces, the negative forces will not stir up over you. So that's the 33. Okay, skipping to פרק יז פסוק ב Perek Yud Zayin Pasuk Bet, the פסוק pasuk speaks of if a person sacrifices an animal, if a person slaughters an animal outside the משכן Mishkan, then he's חייב כרת chayav kares. What? Sacrifice an animal outside the משכן Mishkan is חייב כרת chayav kares? So רש\"י Rashi explains that we're talking about what type of animal? A קרבן korban. Talking about a קרבן korban. However, the רמב\"ן Ramban explains that על פי פשוטו al pi peshuto that's not the case. So talking even it's not a קרבן korban. After all, at this point in history it was אסור asur to שחט shacht a קרבן korban what we call בשר תאוה basar taava, דהיינו dehaynu a regular animal of חולין chulin that you want to שחט shacht, that's something that was אסור asur as long as there was a משכן Mishkan and one could easily bring a קרבן korban to the משכן Mishkan. Once there's no longer a משכן Mishkan, when we enter ארץ ישראל Eretz Yisrael, then we're allowed to שחט shacht animals of חולין chulin. But at the time of the משכן Mishkan, it was אסור asur. So that's what the פסוק pasuk means when it said \"who slaughters an animal,\" even an animal of חולין chulin, that is something which a person would be חייב כרת chayav kares in the מדבר midbar. Later the תורה Torah says כי ירחיב השם אלוהיך את גבולך ki yarchiv Hashem elokecha et gvulecha, then there's no longer an איסור issur. Okay, I think the רמב\"ן Ramban in the continuation points out this מחלוקת machloket in the מדרש Midrash. לשעירים laseirim פסוק ז Pasuk Zayin, so these negative forces are referred to as שעירים seirim, which the רמב\"ן Ramban says שדים shedim, demons. We learn all about them in ברכות דף ו Berachot Daf Vav. Just as there we don't know what it means, also here we don't know what it means. But in any case, why they're referred to as שעירים seirim? אבן עזרא Ibn Ezra says because שיסתער הגוף הרואה אותם sheyistaer haguf haroeh otam. But I think ישתער yishtaer means to tremble, that one's hair stands on edge when he encounters them. Also, apparently to some people these forces, they appear as a שעיר sair, as a goat. Okay, skipping to פסוק יא Pasuk Yud Aleph, the תורה Torah prohibits eating blood. So why is this so? The רמב\"ן Ramban has a number of approaches. Number one, it might be the fact that the blood is something which is meant to be brought on the מזבח mizbeach. Although he points out... Although he points out that then the question arises why is it that also the דם החיה והעוף dam hachaya veh'of is אסור assur. So he says maybe that's some sort of הרחקה harchaka. The רמב״ם Rambam מורה נבוכים Moreh Nevuchim associates this that apparently there was some... they were these people that would eat the blood and feel that that helps them to connect to all sorts of demon forces and therefore the Torah prohibits it. The רמב״ן Ramban though offers two additional reasons. They seem to be somewhat different one from the other. The רמב״ן Ramban suggests the following. We know that initially there was a prohibition on man eating an animal and this is due to the fact that there is something in a certain sense shared in common by also man and animal. We don't go as far as the animal rights people, but there is some grain of truth that there's something which is shared in common by man and animal and therefore for man to eat animal is considered to be improper. However, once the מבול mabul came along and animals were saved בזכות bizchut man, so הקדוש ברוך הוא Hakadosh Baruch Hu did allow us to eat animal, but to go so far as to eat the נפש nefesh, that's improper. כי אין הבעל נפש שיאכל נפש, כי הנפשות כולם לקל ki ein habaal nefesh sheyochal nefesh, ki hanefashot kulam leKeil. One בעל נפש baal nefesh, a man, it's not proper for him to eat another נפש nefesh, i.e. the animal. Also improper for the animal to eat the man, but that's... that's not what we're talking about now. Okay, on the other hand, he has another explanation that is, as the saying goes, you are what you eat. That if a person would eat the דם dam and the דם dam is associated with the נפש nefesh, one would eat the נפש nefesh of the animal, then that would give one animalistic tendencies and that's something which is improper. That's why the Torah אוסר oser דם dam. Okay, skipping to פסוק ד׳ pasuk daled in פרק י״ח פסוק ד׳ perek yud-chet pasuk daled, את משפטי תעשו, אלו דברים האמורים בתורה שאילו לא נאמרו בדין היה לומרן et mishpatai ta'asu, eilu devarim ha'amurim baTorah she'ilu lo ne'emru b'din haya l'omran. משפטים Mishpatim are things that have reasons that we would in a sense be able to figure out on our own, like saying ברכות brachot perhaps, whatever. רש״י Rashi תורת כהנים Torat Kohanim, אלו דברים הכתובים בתורה שאילולי לא נכתבו בדין היה לכתובן, כגון הגזלות והעריות ועבודה זרה שפיכות דם וקללת השם eilu devarim haktuvim baTorah she'iluli lo nichtevu b'din haya lichtevan, kegon hagezelot v'ha'arayot v'avodah zarah shefichut dam v'kilat Hashem. So it is interesting then this list of משפטים mishpatim it mentions also עריות arayot. The reason why I mention it's interesting, the רמב״ם Rambam later seems to indicate that עריות arayot are amongst the חוקים chukim. What would the rationale be for עריות arayot? So that בלי נדר bli neder in the continuation we will perhaps talk about. In any case, the רמב״ן Ramban has in there in פסוק ד׳ pasuk daled he has some interesting insight. He says that there are different levels of קיום המצוות kiyum hamitzvot, different intentions that different people have with respect to קיום המצוות kiyum hamitzvot. Some people will do it שלא לשמה shelo lishma and within לשמה lishma there are different levels and that impacts the שכר sechar one will get. So there's a section on page ק׳ kuf about seven lines down. First word line is ודע vda, I assume it's a new section by you people. Again, we're in פרק י״ח פסוק ד׳ perek yud-chet pasuk daled. ודע כי חיי האדם במצוות והכנתו להם vda ki chayei ha'adam bamitzvot vehachanato lahem. So do you have that? Yeah. Where, where is this? Page קכ״ב kuf-chaf-bet. קכ״ב Kuf-chaf-bet, second last line. Second last line. New paragraph? Yeah, new paragraph. Okay, new paragraph. ודע כי חיי האדם במצוות vda ki chayei ha'adam bamitzvot, as בזכות bizchut קיום המצוות kiyum hamitzvot, כפי הכנתו להם kfi hachanato lahem, it's dependent on how you prepare yourself or what your attitude is. העושה מצוות שלא לשמן על מנת לקבל פרס ha'oseh mitzvot shelo lishman al mnat l'kabel pras, יחיה בהן בעולם הזה ימים רבים בעושר נכסים וכבוד yichyeh bahen ba'olam hazeh yamim rabim b'osher nechasim v'chavod, ועל זה נאמר בשמאלה עושר וכבוד v'al zeh ne'emar bismolah osher v'chavod. After all the פסוק pasuk says that אורך ימים בימינה ובשמאלה עושר וכבוד orech yamim bimina uvismolah osher v'chavod. So a person does the מצוות mitzvot שלא לשמה shelo lishma just so that he'd have it good in this world and very often that will be his שכר sechar, עושר וכבוד osher v'chavod. ופירשו upeirshu when the פסוק pasuk says בשמאלה עושר וכבוד bismolah osher v'chavod, so חז״ל דרשו Chazal darshu דמשמאילים בה demasmi'ilim bah. The left side is considered less important side, so a person does the מצוות mitzvot שלא לשמה shelo lishma just so that he'd have it good in this world and very often that will be his שכר sechar עושר וכבוד osher v'chavod. וכן vchen the next level, וכן אותם אשר הם מתעסקים vchen otam asher hem mitaskim. וכן אותם אשר הם מתעסקים במצוות על מנת לזכות בהם לעולם הבא v'chein osam asher hem misaskim b'mitzvos al m'nas lizkos bahem l'olam haba they do מצוות mitzvos for the sake of עולם הבא olam haba. I'll point out parenthetically that within the רמב\"ם Rambam you have different statements that seem to indicate different things about doing מצוות mitzvos for עולם הבא olam haba, how שלא לשמה shelo lishmah is that and it might depend on why one when a person why the person wants עולם הבא olam haba. Close parentheses. So says רמב\"ן Ramban: וכן אותם אשר הם מתעסקים במצוות על מנת לזכות בהם לעולם הבא שהם עובדים מיראה v'chein osam asher hem misaskim b'mitzvos al m'nas lizkos bahem l'olam haba shehem ovdim mi'yirah. So זוכה zocheh בכוונה שלהם להנצל ממשפטי הרשעים נפשם בטוב תלין b'kavanah shelahem l'hinatzel mi'mishpetei har'shaim nafsham b'tov talin. So a person does מצוות mitzvos for עולם הבא olam haba will in fact get עולם הבא olam haba which is more meaningful than עולם הזה olam hazeh. What's interesting of course about this line is the רמב\"ן Ramban does indicate that a person does מצוות mitzvos for עולם הבא olam haba that's called עבודה מיראה avodah mi'yirah. Okay, why מיראה mi'yirah? Not necessarily יראה yirah in the sense of a fear, but יראה yirah in the sense that it's not אהבה ahavah. והעוסקים במצוות מאהבה כדין וכראוי עם עסקיהם בעולם הזה v'ha'oskim b'mitzvos me'ahavah k'din v'khara'ui im iskeiham ba'olam hazeh those that are involved in מצוות מאהבה mitzvos me'ahavah and they're also involved in this world ינתן להם כדאשכחן בתורה פרשת אם בחקתי yinaten lahem k'dei'ashk'chan b'Torah Parshas Im B'chukosai then והשיג לכם דיש את בציר v'hisig lachem dayish es batzir to have it good in this world and also יזכו בעולם הזה לחיים טובים כמנהג העולם yizku ba'olam hazeh l'chayim tovim k'minhag ha'olam וחיי העולם הבא שכרם שלמה הם v'chayei ha'olam haba s'charam shleimah hem. And the reward is still fully they'll get full reward also in עולם הבא olam haba. That's those people that do it מאהבה me'ahavah. So what's the higher level than that? So says רמב\"ן Ramban there's a higher level: והעוזבים כל ענייני עולם הזה ואינם משגיחים עליו כלל כאילו אינם בעלי גוף v'ha'ozvim kol inyanei olam hazeh v'einam mashgichim alav klal k'ilu einam ba'alei guf. They totally put aside ענייני גוף inyanei guf. What exactly that means I don't know. וכל מחשבתם וכוונתם בבוראם בלבד כעניין באליהו ובדבקות נפשם בשם הנכבד שיחיו לעד בגופם ובנפשם כעניין באליהו וכפי הידוע ממנו בקבלה כמו שבא במדרשים בחנוך ובבני עולם הבא העומדים תחיית המתים v'chol machshavtam v'khavanatam b'voram bilvad k'inyan b'Eliyahu u'v'deveikus nafsham ba'Shem ha'nichbad she'yichyu la'ad b'gufam u'v'nafsham k'inyan b'Eliyahu u'kh'fi hayadu'a mimenu b'Kabbalah k'mo she'ba ba'midrashim b'Chanoch u'v'vnei olam haba ha'omdim t'chiyas hameisim. Okay, so that is a very high level. It's interesting משה רבינו Moshe Rabbeinu he didn't reach that level because משה רבינו Moshe Rabbeinu did die. So I don't know exactly how that... Okay, so I think that if we reach level three and not level four we'll be in good shape. When you reach level three and you understand what level four's about you'll come and explain it but... Okay. אל כל שאר בשרו לא תקרבו לגלות ערוה Al kol sh'ar b'saro lo sikrevu l'galos ervah. So what is the basis of איסור עריות issur arayos? So says the רמב\"ן Ramban טעם איסור עריות בשאר איננו מפורש ta'am issur arayos bash'ar einenu meforash. ורבי אמר במורה נבוכים v'Rabbi amar b'Moreh Nevuchim כי למעט המשגל ki l'ma'eit hamishgal so to minimize having physical relations with women ולמאוס בה ולהסתפק ממנה במעט u'l'ma'os bah u'l'histapek mimena b'me'at a person should be over should not be overly involved. והנשים האלה אשר אסר הכתוב v'hanashim ha'eleh asher asar hakatuv so why did the תורה Torah prohibit these women? Because they are women that a person is very often found together with and without the איסור עריות issur arayos then a person will very often have relations with these women. Okay. Along similar lines the אבן עזרא Ibn Ezra says that a person's יצר yeitzer is in a certain sense similar to the יצר yeitzer of the בהמה beheimah and if עריות arayos would be מותר mutar a person would be involved be spending much of his energy and time with עריות arayos. However the רמב\"ן Ramban doesn't like this reason says טעם חלוש מאד שיחייב הכתוב כרת על אלה בעבור המצאן עמו לפעמים ומתיר שישא אדם נשים רבות למאות ולאלפים ta'am chalush me'od she'yichayiv hakatuv kareis al eleh ba'avur himatz'an imo lif'amim u'matir she'yisa adam nashim rabos l'me'os u'l'alafim. Says if the תורה Torah wanted to limit or see to it that a person wouldn't be involved wouldn't be overinvolved in physical relations then why did the תורה Torah allow one to marry many women? If he's not a king. King has a certain limitation. And אסר asar just these women? So in any case, after all what would be so terrible if a person just marries one wife and he marries his daughter? Or marries two wives who happen to be sisters? So he doesn't like this. So what does the רמב\"ן Ramban say? ולפי הסברא יש בעניין סוד מסודות היצירה u'l'fi has'vara yeish ba'inyan sod misodos ha'yetzirah. Some סוד מסודות היצירה sod misodos ha'yetzirah and he says towards the end of the three lines before the end of the base: והנה העריות מכלל החוקים דברים שהם גזירת מלך וגזירה הוא הדבר העולה על דעת המלך שהוא החכם בהנהגת מלכותו והוא יודע צורך ותועלת המצווה ההיא שיצווה בה בלתי יגלה אותה לעם זולתי לחכמי יועציו v'hineh ha'arayos miklal hachukim devarim she'hem gizeiras melech u'g'zeirah hu hadavar ha'oleh al da'as hamelech shehu hechacham b'hanhagas malchuso v'hu yode'a tzorech v'to'eles hamitzvah hahi she'yitzaveh bah bilti yigaleh osah la'am zulasi l'chachmei yo'atzav. So it sounds like he says that עריות arayos is a חוק chok which as we pointed out is not like the מדרש midrash states earlier. Okay there is רב סעדיה גאון Rav Saadia Gaon has an interesting approach. רב סעדיה גאון Rav Saadia Gaon says the איסור issur of עריות arayos again could be... different עריות arayos with different reasons. רב סעדיה גאון Rav Saadia Gaon says the reason for the איסור עריות issur arayos of close relatives is the following. He says that it would create great psychological stress in the family if a person was allowed to marry, let's say a person would be allowed to marry a daughter. So a person decides to marry daughter X and not daughter Y. So daughter Y would not feel very comfortable. A person decides to marry some close relative and not another, so that could cause great psychological stress and perhaps along some lines one could say there's an expression you don't do business with family. Ever hear that? No such thing. Okay. So in any case, if you have a relationship of type X and it mixes in a relationship of type Y, that sometimes gets very complicated. That's רב סעדיה גאון Rav Saadia Gaon's take on the איסור עריות issur arayos. Okay, skipping to פסוק יח pasuk yud chet. The Torah prohibits marrying two sisters and the Torah says אשה אל אחתה לא תקח לצרר ishah el achosah lo tikach litzror. We're in פרק יח פסוק יח perek yud chet pasuk yud chet. אשה אל אחתה לא תקח לצרר לגלות ערותה עליה בחייה ishah el achosah lo tikach litzror legalos ervasah aleha bechayeha. So he said the פסוק pasuk over here with respect to this ערוה ervah explains to us what the nature of the איסור issur is. After all, he says that sisters are meant to get along well with each other and obviously having two sisters, if a person's married to two sisters that will cause friction and competition amongst the sisters. So it's not the way things are meant to be for sisters to be in competition with each other. They're meant to be friendly with each other. We know that רחל Rachel and לאה Leah there was some amount of friction that did exist despite the fact that they were certainly very holy women. Okay, skipping to פרק יח פסוק כה perek yud chet pasuk chaf heh. So here the רמבן Ramban speaks about ארץ ישראל Eretz Yisrael. The רמבן Ramban on one hand is somewhat lengthy and on the other hand towards the end of the section he has some line ואין רשות לפרש בענין הארץ יותר מזה ve'ein reshus lofareish be'inyan ha'aretz yoseir mizeh and I don't have permission to explain to elaborate any more on the holiness of the land. This does indicate that there are also sorts of mystical explanations of the holiness of the land which he can't go into. What he does say or part of what he does say is the רמבן Ramban understands in a certain sense הקדוש ברוך הוא Hakadosh Baruch Hu runs most of the world through certain angels. However ארץ ישראל Eretz Yisrael הקדוש ברוך הוא Hakadosh Baruch Hu runs in a more direct fashion. About ten lines in, well about seven lines in, the רמבן Ramban says in פסוק כה pasuk chaf heh, כי חלק לכולם מזלות בשמים ki chilak lechulam mazalos bashamayim. הקדוש ברוך הוא Hakadosh Baruch Hu distributed gave out to the various nations the various lands, מזלות בשמים וגבוהים עליהם מלאכי עליון נתנם להיות שרים עליהם mazalos bashamayim ugevoim aleihem malachei elyon nesanam lihyos sarim aleihem כענין שכתוב ושר מלכות פרס עמד לנגדי ke'inyan shekasuv vesar malchus paras omeid lenegdi פסוק pasuk מן דניאל min Daniel, וכתיב והנה שר יון vechesiv vehinei sar yavan. So the פסוקים pesukim speak of various שרים sarim of various nations, והנקראים מלכים vehanikraim melachim, referred to as מלכים melachim, כדיכתיב אני נוצרתי שם אצל מלכי פרס kedichsiv ani nosarti sham eitzal malchei paras. והשם הנכבד הוא אלקי האלהים אלקי קדש האלהים חול vehaShem hanichbad hu Elokei ha'elohim Elokei kodesh ha'elohim chol, he is the power over those forces, those אלהים Elohim, those ministers, ואדוני האדונים לכל העולם vadonei ha'adonim lechol ha'olam. אבל ארץ ישראל אמצעות הישוב aval Eretz Yisrael emtza'us hayishuv, היא נחלת השם מיוחדת לשמו hi nachalas Hashem meyuchades lishmo, לא נתן עליה מן המלאכים קצין שוטר ומושל lo nasan aleha min hamalachim katzin shoter umoshel, והנחילה לשמו vehanchilah lishmo ועמו המיחד שמו ve'amo hamayached shemo, זרע אוהבו zera ohavo. וזהו שאמר והייתם לי סגולה מכל העמים כי לי כל הארץ vezeh she'amar vihyeisem li segulah mikol ha'amim ki li kol ha'aretz וכתיב והייתם לי לעם ואנכי אהיה לכם לאלקים ucheshiv vihyeisem li la'am ve'anochi ehyeh lachem l'elokim. And continues the רמבן Ramban, he says, so ארץ ישראל Eretz Yisrael due to the fact that it's such a holy place, therefore it cannot tolerate when sins are violated and therefore we are חס ושלום chas veshalom ejected from ארץ ישראל Eretz Yisrael just as you know if you feed a person some food that is not proper food then sometimes a person will vomit that food. So also ארץ ישראל Eretz Yisrael sometimes will reject the people that are there. He points out that the פסוקים pesukim relate that סנחריב Sancherev was into when he would conquer a certain nation he would remove them from their land and when he conquered the Jewish people. The lions came and ate them up. So says the רמב״ן Ramban, in חוץ לארץ chutz la'aretz they didn't have lions? They had lions also in חוץ לארץ chutz la'aretz. So the point is חוץ לארץ chutz la'aretz, a person violates עבודה זרה avodah zarah, that's a terrible thing, but the lions won't necessarily eat them. But in ארץ ישראל Eretz Yisrael, that can't tolerate עובדי עבודה זרה ovdei avodah zarah, therefore there's that serious punishment. That's why סדום Sedom was so seriously punished. So says the רמב״ן Ramban, והנה הכותיים ve-hineh ha-Kutiyim, we're I guess halfway through the piece, he says והנה הכותיים לא היו נענשים בארצם בעבודתם אלהיהם ve-hineh ha-Kutiyim lo hayu ne'enashim be-artzam be-avodatam eloheihem, however in ארץ ישראל Eretz Yisrael, that's something that wasn't tolerated. And this is associated with what חז״ל Chazal say, כל הדר בחוץ לארץ דומה כמי שאין לו אלוה kol ha-dar be-chutz la'aretz domeh ke-mi she-ein lo Elo'ah, as the פסוק pasuk says, לתת לכם את ארץ כנען להיות לכם לאלהים latet lachem et eretz kena'an lihyot lachem l'Elohim. דוד המלך David HaMelech, when he's chased out of a part of ארץ ישראל Eretz Yisrael, he says that those that chased me out, as if they told me go and worship עבודה זרה avodah zarah. So a person that lives in ארץ ישראל Eretz Yisrael is כמי שיש לו אלוה ke-mi she-yesh lo Elo'ah, a person lives in חוץ לארץ chutz la'aretz is כמי שאין לו ke-mi she-ein lo. Okay, and the רמב״ן Ramban points out we say in והיה אם שמוע Ve-hayah Im Shamo'a, מענין זה אמרו בספרי me-inyan zeh amru va-Sifrei, we're on the end of page ק״י kuf-yud, מענין זה אמרו בספרי ואבדתם מהרה ve-inyan zeh amru va-Sifrei ve-avadetem meherah, in והיה אם שמוע Ve-hayah Im Shamo'a we speak of that if we violate עבירות aveirot we'll be chased out of the land. And the next פסוק pasuk says continue to put on תפילין tefillin. So אף על פי שאני מגלה אתכם מן הארץ לחוץ לארץ היו מצויינים במצות שכשתחזרו לא יהיו עליכם חדשים af al pi she-ani megaleh etchem min ha-aretz le-chutz la'aretz hayu metzuyanim be-mitzvot she-keshetachzeru lo yihyu aleichem chadashim. So the מדרש midrash indicates there was a הוה אמינא hava amina that when going to גלות galut we don't need to keep the מצוות mitzvot anymore. And it would seem from the ספרי Sifrei that that הוה אמינא hava amina, although it's rejected, but for an interesting reason: it's rejected because when we go to חוץ לארץ chutz la'aretz we need to continue to keep the מצוות mitzvot so that we'll be in shape when we return to ארץ ישראל Eretz Yisrael. So the implication is the עיקר קיום המצוות ikar kiyum ha-mitzvot is in ארץ ישראל Eretz Yisrael, although מצוות mitzvot in חוץ לארץ chutz la'aretz are certainly also דאורייתא de'oraita, those that are not agricultural. משל לאדון שכעס על אשתו ושלחה לבית אביה ואמר לה הוי מתקשטת תכשיטים שכשתחזרי לא יהיו עליך חדשים וכן אמר ירמיה הציבי לך ציונים mashal le-adon she-ka'as al ishto u-shlachah le-veit avi-ha ve-amar lah hevi mitkashetet tachshitim she-keshetachzeri lo yihyu alayich chadashim ve-chen amar Yirmeyah hatzivi lach tziyunim, signposts, אלו המצוות שישראל מצויינים בהם elu ha-mitzvot she-Yisrael metzuyanim bahem. Next the פסוק pasuk אמר amar ואבדתם מהרה ושמתם את דברי אלה ve-avadetem meherah ve-samtem et devarai eileh, אינו מחייב בגלות eino mechayiev ba-galut, we're not being told that we need to keep in גלות galut agricultural מצוות mitzvot, just תפילין, מזוזה tefillin, mezuzah. And nevertheless we keep them in גלות galut only so that they shouldn't be new to us when we come back, כי עיקר כל המצוות להיותם בארץ ה׳ ki ikar kol ha-mitzvot lihyotam be-eretz Hashem. ולפיכך אמרו בספרי וירשתם אותה וישבתם בה ושמרתם לעשות ישיבת ארץ ישראל שקולה כנגד כל המצוות שבתורה u-le-fichach amru va-Sifrei ve-yirashtem otah vi-yshavtem bah u-shmartem la'asot yeshivat Eretz Yisrael shekulah keneged kol ha-mitzvot she-ba-Torah. Okay, it says the הוה אמינא hava amina, there was a הוה אמינא hava amina some Jews thought, יחזקאל Yechezkel, at the time of יחזקאל Yechezkel, that once we're into גלות galut, so it's like a master that sells his עבד eved to גלות galut, to some foreign person sells his עבד eved to somebody else, so no longer needs to keep the מצוות mitzvot. So says the, well he understands where that הוה אמינא hava amina is coming from, but הקדוש ברוך הוא Hakadosh Baruch Hu tells יחזקאל Yechezkel, told the people that hey that's not going to be, you still are Jewish, you still have to keep the מצוות mitzvot. The רמב״ן Ramban says that the אבות avot kept the מצוות mitzvot in ארץ ישראל Eretz Yisrael not in חוץ לארץ chutz la'aretz, and says that therefore perhaps רחל אמנו Rachel Imeinu died when they entered ארץ ישראל Eretz Yisrael. יעקב אבינו Yaakov Avinu didn't touch רחל Rachel once they entered the land. Okay, we're doing not so badly if we just had one פרשה parashah, sorry about that. In any case, we're almost finished with אחרי מות Acharei Mot. Okay, in any case the רמב״ן Ramban points out these different levels of כרת karet: there's כרת karet for the נפש nefesh, כרת karet for the גוף guf, sometimes the כרת karet also נפש nefesh and the גוף guf. Okay, depending on largely on whether the person has mostly מצוות mitzvot and just one עבירה aveirah, then the כרת karet will not impact the נפש nefesh, just impact the גוף guf. Okay, עיין שם ayein sham. The רמב״ן Ramban also points out an important idea although the רמב״ן Ramban did talk about it elsewhere, he says when the תורה Torah says that if a person violates עבירות aveirot he's going to be כרת karet, then the implication is that if the תורה Torah says when a person violates serious עבירות aveirot the soul be cut off, then the implication is that normally what's the default? That even though the person dies, the soul still exists, because there's no reason why the soul shouldn't continue to exist. The soul comes from God, as the פסוק pasuk, I think it's a פסוק pasuk in איוב Iyov. חלק אלוק ממעל chelek Elokah mima'al and that's something that will continue to exist. Just when person violates serious עבירות averos, then the soul is cut off. Okay, that's אחרי מות Acharei Mos, פרשת קדושים Parshas Kedoshim. If anybody needs to leave, wants to leave at any point, feel free to do so. Okay, the תורה Torah says קדושים תהיו Kedoshim Tihyu. רש״י Rashi says פרושים מן העריות ומן העבירה perushim min ha'arayos u'min ha'averah. הרמב״ן The Ramban has his well-known approach to קדושים Kedoshim. קדושים תהיו Kedoshim Tihyu is coming to tell us the following: the תורה Torah does permit a person to drink wine, the תורה Torah does permit a person to have a relationship with his wife or wives, and thus a person might think that as long as it has a בד״ץ Badatz הכשר hechsher on the wine, so hey, drink as much as you want, and as long as the woman went to בית יעקב Bais Yaakov, so you could marry 50 women, whatever, and be very much involved in physical relations. So says the תורה Torah קדושים תהיו Kedoshim Tihyu. The תורה Torah doesn't want a person to be a נבל navel, a disgusting person, say, hey, היה ברשות התורה hayah birshus haTorah, after all, it's כשר kosher. The תורה Torah says קדושים תהיו Kedoshim Tihyu, that you're meant to be a holy person. You're meant to not be overly involved in the physical. Remember that you're meant to be a holy people or a holy people, a holy person, and be involved in the spiritual. So says הרמב״ן the Ramban, והעניין כי התורה veha'inyan ki haTorah, about 12 lines down in from the beginning of פרשת קדושים Parshas Kedoshim, והעניין כי התורה הזהיר בעריות ובמאכלים אסורים והתיר הביאה איש באשתו ואכילת הבשר והיין אם כן ימצא בעל התאווה מקום להיות שטוף בזימת אשתו או נשיו הרבות veha'inyan ki haTorah hizhir ba'arayos u'vema'achalim asurim vehitir havi'ah ish be'ishto ve'achilas habasar vehayayin im ken yimatzei ba'al hata'avah makom lihyos shatuf bezimas ishto o nashav harabos, be involved with this one woman, his one wife or all his wives, ולהיות בסובאי יין ובזוללי בשר למו ulihyos besovei yayin uvezolelei basar lamo, וידבר כרצונו בכל הנבלות veyidaber kirtzono bechol hanevalos and speak in a disgusting fashion שלא הוזכר איסור זה בתורה shelo huzkar issur zeh baTorah, that there's an איסור issur of ניבול פה nivul peh, והנה יהיה נבל vehinei yihyeh navel, he might be a disgusting person and think that he has רשות התורה reshus haTorah. Therefore, the תורה Torah says, after listed all the איסורים issurim the תורה Torah אסר asar, the תורה Torah says וציווה בדבר כללי שנהיה פרושים מן המותרות vetziva bedavar klali shenihyeh perushim min hamutaros, to separate oneself from excesses. ימעט במשגל yema'et bemeshgal, a person should not be overly involved even with his wife and should not drink too much wine. Okay. Now חז״ל Chazal and the תורה Torah even go so far as to speak of the value of a person being clean, not being a very, not being overly messy or, I don't want to incriminate myself, but not being overly dirty and filthy. A person, how's the expression, cleanliness is next to holiness? Cleanliness is godliness, something like that. Okay, so that's the הרמב״ן Ramban has something along those lines. Okay. Basically, הרמב״ן the Ramban I think says that there's, we're meant to, קדושים תהיו Kedoshim Tihyu, what I understand something like connecting the dots, meaning to assume that one is meant to try to understand not just the letter of the law but also the spirit of the law. And similarly in דיני ממונות dinei mamonos, the תורה Torah says there's a concept of ועשית הישר והטוב ve'asisa hayashar vehatov. There are certain things that you might find some sort of legal loophole, but the תורה Torah says ועשית הישר והטוב ve'asisa hayashar vehatov. That's the idea of קדושים תהיו Kedoshim Tihyu. Okay. הרמב״ן The Ramban points out that over here in פרשת קדושים Parshas Kedoshim you have all the עשרת הדיברות Aseres Hadibros, the תורה Torah elaborates on things that's also the עשרת הדיברות Aseres Hadibros which we are now going to skip. Okay. לא תקלל חרש Lo tekalel cheresh. Why does the תורה Torah דווקא davka speak of a חרש cheresh? הרמב״ן So Ramban has various reasons. Amongst them that you might think there's no problem with being מקלל חרש mekalel cheresh because he doesn't hear, he's not going to be embarrassed. Furthermore, he says it's common for a person to be מקלל חרש mekalel cheresh because one figures, hey, the חרש cheresh is not going to get back at me. Okay. Also, the תורה Torah explicitly prohibits cursing a ruler, a דיין dayan, because after all, a דיין dayan, if he wants to see to it to keep law and order, he sometimes needs to punish people, sometimes needs to judge in between people, and not everybody's happy with what the leader does. And therefore the תורה Torah prohibits cursing a ruler. Okay. לא תלך רכיל בעמיך Lo selech rachil be'amecha. The תרגום Targum is something about לא תיכול קורצין lo seichol kurtzin. What is about what's this לא תיכול קורצין lo seichol kurtzin? So רש״י Rashi says, רש״י Rashi interprets that... the רמב״ן Ramban says that he thinks that רש״י Rashi got it all wrong. תיכול seichol over here, תיכול teichol has nothing to do with eating, rather it has a connotation of making some noise, of a grunting. רמב״ן Ramban says very often a person has לשון הרע lashon hara but the person realizes I think this is meant to be Mincha minyan at seven o'clock but I don't know whatever we'll find somewhere else to sit down unless everybody decides they want to leave by seven o'clock also fine. It says it's very common for a person he has לשון הרע lashon hara to tell but he realizes it's an איסור issur to speak לשון הרע lashon hara. So he's not going to explicitly tell לשון הרע lashon hara, but what will he do? Well he wants to tell לשון הרע lashon hara so what will he do? He'll indicate well hey you don't know what happened to Harry today and then he hopes and often what will happen someone will say well tell me tell me tell me. No I'm not meant to tell you. Well please tell me I'll punch you in the nose. Okay fine so I'll tell you I'm forced. So a winking and grunt and indicate that he has לשון הרע lashon hara and then in the end he'll tell that לשון הרע lashon hara. So that's לא תיכול קורצין lo seichol kurtzin to sort of grunt and indicate or to wink to indicate that he has לשון הרע lashon hara. Says תורה Torah don't get involved in לשון הרע lashon hara altogether. Okay. פסוק יז Pasuk yud-zayin, very famous רמב״ן Ramban, the תורה Torah says לא תשנא את אחיך בלבבך הוכח תוכיח את עמיתך lo sisna es achicha bilvavecha hocheiach tochiach es amisecha. So what is the relationship between לא תשנא את אחיך בלבבך lo sisna es achicha bilvavecha and הוכח תוכיח hocheiach tochiach? So one could understand that there are two totally distinct מצוות mitzvos. There's one מצוה mitzvah of not hating somebody, there's another מצוה mitzvah of giving a person מוסר mussar, give a person מוסר mussar. However the רמב״ן Ramban understands that these might be connected in the following fashion: the תורה Torah is telling us if somebody does something negative rather than hating him and deciding that you hope he drops dead or helping him along in that process give him מוסר mussar in a proper calm fashion. Ask him why'd you do that? And sometimes you'll discover that hey he didn't have any ill intention and you just totally misunderstood him. So rather than hating him so give him מוסר mussar. Okay. פסוק יט Pasuk yud-tes, we'll try to move quickly. פסוק יט Pasuk yud-tes, the רמב״ן Ramban points out that חוקים chukim have reasons, just are not revealed to us, but even the חוקים chukim do have reasons. Okay. מפני שיבה תקום והדרת פני זקן mipnei seivah sakum vehadarta pnei zaken, פסוק יט לב Pasuk yud-tes lamed-beis, רמב״ן Ramban points out there's a מצוה mitzvah of standing up for a תורה Torah scholar but it's also standing up, מצוה mitzvah of standing up for an elderly person. How old is elderly? Seventy. Seventy years old you're meant to stand up as a sign of respect and even if he's not a תלמיד חכם talmid chacham. Okay. The תורה Torah says something about not marrying עריות arayos. The תורה Torah uses the expression of חסד הוא chesed hu. So what does חסד הוא chesed hu mean? So the רמב״ן Ramban explains that the point is the following: the תורה Torah is telling us that a person with respect to his sister is meant to do חסד chesed, is meant to help her find a proper שידוך shidduch rather than do something which is going to do the opposite, obviously if he violates his sister. So that's what חסד הוא chesed hu means. Okay so those that have sisters so keep in mind that רמב״ן Ramban, meant to try to help your sister find a שידוך shidduch. One way of doing so is by becoming a תורה Torah scholar. After all the חז״ל Chazal tell us that before you marry a girl you should check out her brother. So before your sister gets married people will say ah that guy yeah sure big מתמיד masmid. Okay. To review some of the things which we've seen. So רמב״ן Ramban spoke of בזאת יבוא אל הקודש bezos yavo el hakodesh that there's a need for many מצוות mitzvos. By the way no שיחה sicha today, I already crossed out the שיחה sicha so unless you want to leave and say that you think there is a שיחה sicha whatever. So בזאת bezos there are many מצוות mitzvos associated with בזאת bezos and that's בזאת יבוא אל הקודש bezos yavo el hakodesh. Okay. The רמב״ן Ramban explained the שעיר לעזאזל se'ir la'azazel is הקדוש ברוך הוא Hakadosh Baruch Hu saying that there's that we're meant to take that animal that we dedicated to God and send it to those negative forces they shouldn't be מקטרג mekatreg on the Jewish people. The רמב״ן Ramban understood that the פסוק pasuk which prohibits slaughtering an animal is even if it's not a קרבן korban, even if it's חולין chullin as long as the Jewish people were in the משכן Mishkan then one is not allowed to slaughter even an animal of a חולין chullin. רמב״ן Ramban gave different explanations for the איסור דם issur dam amongst them that a נפש nefesh is not meant to eat another נפש nefesh or even the nature of the שכר schar one will get, the רמב\"ן Ramban discussed the reasons for the עריות arayos, some understand the term to be to minimize the amount of physical relations, we mentioned some, the רמב\"ן Ramban himself says it's a חוק chok, we spoke of the reason of רב סעדיה גאון Rav Saadia Gaon. Okay, the רמב\"ן Ramban spoke of the איסור issur of marrying two sisters, the sisters are meant to be on good terms, not meant to be in competition with each other. ארץ ישראל Eretz Yisrael is under the direct השגחה hashgacha of הקדוש ברוך הוא Hakadosh Baruch Hu, hence the need for a higher standard of behavior in ארץ ישראל Eretz Yisrael. עיקר קיום המצוות ikar kiyum hamitzvos is דווקא davka in ארץ ישראל Eretz Yisrael rather than חוץ לארץ chutz la'aretz. רמב\"ן Ramban pointed out different types of כרת kares depending on what one's balances of מצוות mitzvos and עבירות aveiros. רמב\"ן Ramban points out the fact that the תורה Torah says a person violates a series of עבירות aveiros then his soul is כרות karus, the implications that the default the soul lives on. The concept of קדושים תהיו Kedoshim Tihyu says רמב\"ן Ramban is that a person's meant to not be overly involved in physical pleasures. The תורה Torah prohibits cursing a חרש chersh and רמב\"ן Ramban gave different explanations why the תורה Torah singles out a חרש chersh. לא תאכלו קורצין lo sochlu kurtzin, the תרגום Targum, לא תאכלו על הדם lo socheilu al hadam, is nothing to do with eating says רמב\"ן Ramban, but rather not to grunt and indicate that you have לשון הרע lashon hara. לא תשנא את אחיך בלבבך lo sisna es achicha bilvavecha, the תורה Torah puts together with הוכח תוכיח hocheach tochiach, which רמב\"ן Ramban says that if somebody does something negative to you, rather than hate him, the proper thing is to ask him, hey why'd you do that? רמב\"ן Ramban points out that even חוקים chukim have reasons, just the תורה Torah doesn't necessarily reveal the reasons. Okay, מפני שיבה תקום mipnei seivah takum means to stand up for an elderly individual, even if he's not a תלמיד חכם talmid chacham, that's an addition to the מצוה mitzvah of והדרת פני זקן vehadarta pnei zaken. And חסד הוא chesed hu, the תורה Torah uses that expression when it speaks about the איסור issur of a person violating a sister is due to the fact that the proper involvement a person has with a sister is to help her to do חסד chesed, to marry her off, help her get married, rather than חס ושלום chas veshalom to violate her. Have a wonderful שבת Shabbos.