Parsha: Haazinu - Trees with 70 Branches (5784)

0:00It's Parsis hazino, a most remarkable parsha. It's short, only 52 verses. It's like one chapter and it's almost entirely just the song of hazino. It's an intricate song, a richly woven song, a prophetic song. Each verse is a gem. You may argue, wait a minute, isn't every verse in the Torah gem? You are correct. Of course, every verse in the Torah is a gem. But the verses in this song, like a gem, you have to really study it very carefully to understand it. You need a loop to zoom in as if it were a precious diamond to understand it, because it's a song. It's very poetic. And it's very richly layered in the strata of meaning.

1:02You look at Rashi very detailed commentaries in Rashi. My study partner actually speculated this is the only parsha that the Rambans commentary is simpler than Rashi. Every verse is multi-layered. Every verse is interpreted in so many different ways. Rashi tells us everyone refers to the past and to the present and to the future. Every verse reveals an element of the divine system governing our people and our world. But essentially, when the commentary is all harping this point, the song of hazino encapsulates the whole history of the Jewish people. It's really 3500 years of history in 43 verses. Everything that has happened and will have their people, both the large picture and even the more granular details as I just tell us, is hinted to in this book. And for this very special edition of the parsha podcast, I tried something new. One of our favorite commentators is the ahahaim, very deep, very delightful commentator on the Torah.

2:05And we've quoted him many times at the parsha podcast in the past. But I did something this week that I've never quite done. And that is to read the whole commentary of the ahahaim on the parsha cover to cover. And I selected a slew of comments that he made on some of the verses of the song that I found to be very remarkable, very interesting, very fascinating and of course, deep and deeper. But again, it's the perfect part to do this because there's so much poetry in the parsha, so much poetry in the song, the very simple meaning of the verses often unclear and it's fascinating to see how he offers a running commentary on the song that's completely unique and novel and really goes along his own path in a way that's a bit different than the other commentators. He takes his ideas from the Talmud, from the Midrash, from the other sources and he weaves it into

3:09the verse and there's also some of novel interpretations of these verses and if there are novel interpretations of the verses, there are also novel lessons featured in his commentary. So I read a cover and cover and I very much enjoyed it. I enjoyed my journey through the song of Ahazino with Yarechheim and I want to share with Yal some comments that I found to be particularly interesting and deep and it was so rich and so wonderful. Maybe we consider maybe we should do this every week. Maybe in year 22 of the parsha practice, if we are meritorious, we'll still be doing this in 14 years from now. We don't know if we'll make it tomorrow. We don't know what is in store for us but we hope and pray that the might of us all of us long lives long and fruitful lives where we can study his Holy Torah together in great health and in great spirits. It's an idea I'm able to do this one year next year. We have a plan, your 9 please God of the parsha podcast.

4:10Torah is your ID and idea and a dilemma on the parsha that is passed to the bay to chew over, totally enrich your shop's table. That's our plan for next year but this experience I've reigned our archive and covered a cover on our parsha 8. Where did my appetite? For more our archive, maybe not exclusively but more. We'll try to integrate more our archive and please God into the parsha podcast. Now I read the whole commentary. Lots of awesome ideas. I had to curate. I didn't include all the comments that jumped out at me. Otherwise you might be here till Versa-Shano but I selected five different ideas and the first idea. It's in the very first verse. Hazeena washa-ma-imada-beirah, harkin, pay attention, listen carefully O heavens and let me speak. Visi-shmaa or iths-imra-fi'in let the earth hear the words of my mouth.

5:12And our archive, it is this commentary with a battery of questions, six different questions on this very short verse. It's a short verse. It's got seven words and our archive hits us with six questions. And some of them are a bit technical. For example, why does the Hazeena washa-ma-imada-beirah listen, harkin, O heavens and I will speak. It could have been simpler Hazeena washa-ma-im dvarah listen, heaven to my words. Question number one. Question number two we could have saved on some ink. Listen, heaven as I speak, listen earth as I speak, that could have been shortened. That's what my editor would tell me. Listen, heaven and earth as I speak, simple. Why does it separate heaven and the earth? It talks about the heaven listening, the heaven harkin and the earth harkin and the earth listening put uses two different verbs. Hazeena which means to listen very carefully.

6:14Visi-shmaa means to hear, to listen, two verbs, they mean similar things, but they're different. Question number three. Furthermore, question number four again, this is this is typical of what he would do. He just has the first paragraph of his essay, A Battery of Questions. Question number four. Why does he instruct the heaven? Listen, harkin and to the earth it says, let you'll hear it. It's almost like the heaven is being told to pay attention. The earth, you'll hear it, it'll reach your ears. Number five. In Hebrew and Biblically, there are two words for the verb to speak. One is omere, amira, and one is da bear, debur. And it is a universal principle in the Torah that the word debur is a harsh usage of that term. And the word omere amira, vayomere, that's a more

7:15soft and gentle form of this idea of speaking. So how come to the heaven? It uses the harsh verb va-da bear and I shall speak again harshly. And the earth, it's imre-fi, the words of my mouth, it's more of a lenient calmer, more gentle verb. Why is it imre-fi? And at Amaray, lots and lots of questions that he asks. And he offers as he often does a variety of approaches. And one of them I found to be very interesting. Moshe begins his magisterial message, his speech to the nation. Not just to the nation that was around then, the nation as it stands today. It's a Torah, it must be relevant at all times. So Moshe is also speaking to us. And he's calling out to the heavens. Listen to heavens and listen to the earth. What is he referring to?

8:18Says the Arakheim. Within each and every one of us, there is a heaven and there is an earth. We are after all a fusion of opposites. We're a hybrid. We're a kymira. We're a very unnatural fusion and merging of heaven and earth, of body and soul. And he cites scriptural evidence to the fact that the soul is sometimes described as heavenly as the heavens. And the body that's described as earthly. Moshe's message that he's going to tell us in our part is to the heaven and to the earth. And on this dimension, in this interpretation, it's to the heaven, the soul, and to the earth, the body. Okay. And he's going to use this to resolve all of these subtle questions that he asks. But the lesson, I think, is very profound. Or at least I found it to be

9:22profound. When he's speaking to the heavens, when he's speaking to the soul, he says, ha-azino, which means the listen, but it's a type of listening where you have to kind of crane your neck and listen very carefully because the sound is quite faint. The soul, the heaven, the heaven that we have within us. For Moshe, to reach it, the heaven must pay very careful attention. The heaven, the soul is embedded within us. And it's ability to interface with the world, to interface with the tower, to interface with Moshe's message. It's only possible. If the soul is very much engaged and it pays very careful attention and listens very carefully, only then can the messages make its way through the labyrinthine covers and blockages and barriers that suppress the influence

10:30of the soul. We are a body and soul. We are a heaven and earth, but there's a higher arching in this world. The body is very dominant in the soul. Well, the soul is the junior partner here. You can live your whole life without even recognizing or acknowledging the fact that you have a soul. Why? After all the souls, we were powerful. Soul is eternal. Body will not be here today and gone tomorrow. The reason why it's because the soul is embedded inside the body. It's hidden very deeply in the realms and the innards of a person. For the soul, for the heaven to hear, the message of Moshe, it has to be hazino, has to listen very carefully. But once we have the soul's attention, you could speak very harshly to the soul. Why? Moshe is sharing a message from God.

11:32For the body, it's very hard to accept the messages from God, says the orachim. The soul is very comfortable with the messages from God. The Torah is like the soul. It's also heavenly. The Torah is compatible with the soul. And the Torah is really not compatible with the body, or at least not initially. And therefore, there is a difference between how you speak to the soul and how you speak to the body. To the soul, to the heavens, the adabara, let me speak harshly. The soul knows its responsibilities and understands that it must submit itself to God. It understands the truth. It could handle the truth. The body does not need to listen carefully. Vesyshman, here's it. Doesn't even need to be paying attention to hear Moshe. Moshe comes into the room now. Is that speaking to us? We will hear them. The words, they'll reach our cochlea

12:35and they will register an urbain. Not a problem. But that message must be tailored. If you speak into the body, it must be tailored. It must be soft. It must be gentle. Why? Because the body naturally is very distant from the concepts of the heavenly Torah. The body, that's the earth. It hears no problem. But it needs to be coddled. And it needs to be spoken to gently. Because it's very different than the Torah. It's distant from the spiritual ideals of the Torah. The duality of man has been a foundational theme since the beginning of the Torah. All the way back in Genesis, beginning of Genesis, Adam is created and it's obvious he just read the verses. He's created on two levels. There's the body which is dust from the ground. And he's created also as a soul. God blew into his nostrils, whatever that means, the soul of life.

13:38The Torah is talking to us. Moshe is talking to us. And who is he speaking to? Which part of us? We have two different parts. Two different identities within us. The Torah's message, Moshe's message is for both. We're supposed to hear the message of the Torah on both dimensions. The soul is very receptive to this message. But it's hard of hearing. It's distant. You have to crane your neck to pay attention very carefully. You have to listen very intently. Otherwise, you'll miss it. To foster some sort of sensory connection with the soul, you gotta work really hard. But once you have its attention, you could speak very bluntly, very sharply. It could handle it. The body in the hand, it's present. It hears everything. But a need to be spoken to very softly because the messages of the Torah are far into it. That's how one of the ways, how the Orchheim resolves this verse. And to me, it's very powerful insight. And in truth, I know that you've

14:43all read my book upon a 10-stringed carp. This is really the central theme of the book. Torah is natural to the soul. The Torah is heavenly. The soul is heavenly. The soul knows the Torah instantively. The Torah is the will of God. The soul is the direct handy work of God. They are spiritually similar. They're cut from the same cloth. You don't need to dilute it. You don't need to dilute the intensity of the message of the Torah for the soul. You don't need to sugarcoat it and to explain in tiptoe gingerly around the Torah's messages. It could handle the full force of the Torah. And therefore, has you not shown my end to heavens? The soul, vaad dhabbera, I will speak to you in a very clear and blunt, intelligent and direct manner. The body has a completely different persuasion. It is present. You don't have the words hard to just convey the message, but the content and the nature of the

15:49message must be tailored to its sensibilities. To it, the Torah is foreign. It's been very gently. Or else, there won't be a connection between the body and the Torah. Now, to the degree that we become more of a soul in our balance of power of body and soul, Torah will become more natural and more intuitive. But herein lies the challenge. It's challenging because the soul are ticket to elevation and transformation, to transcendence. You've got to work really hard to get the message. You've got to listen very carefully. Otherwise, the soul is just not part of the picture. What an idea to get us started. In our exploration of the Aurochayim's commentary to Parshisazino, let's proceed with the second idea. In verses 7 and 8, Motion Telsanations, Zikhar Yamosa Allah, remember the days of your.

16:53Or remember the past, ask your father. What it was like, ask your elders, let them tell you about the past history. It's very important. It's a means for us to learn and to acquire about our history. And which events does it refer to? Behanchel El-Yoon Goyim, when God dispenses, so to speak, the legacy of the nations. And he divides up humanity. And he establishes the boundaries of the nations. We're trying to translate it here. There's very poetic and multi-layered words in Hebrew. We don't have a direct, the perfect translation does not exist. But the verse tells us that he divides, he got divides up the boundaries of the nations. Limits, spire, banace, roll to the numbers of the sons of Israel. The number of nations where she tells us matches the number of Israelites. Will house so? At the end of Parshis-Nawakh.

18:02When it talks about the aftermath of the dispersion, the Tower Babel episode, there are 70 different individuals that spawn nations. Now that number appears again. When Jacob descends down to Egypt, he descends with 70 souls. And this is being hinted to in our verse. There are 70 nations and 70 languages, and corresponding to those nations and those languages, we have 70 souls of the sons of Israel. The number of descendants of Jacob that went up to Egypt is 70, 70 souls correspond to 70 nations. Now this is a major theme in Jewish history. We're one nation, we're like a sheep, surrounded by 70 wolves, and we have 70 souls that square off against these 70 nations. Now this is hinted to in this, in this verse, that the division of

19:03the world into 70 nations that matches the 70 souls of Jewish people, the 70 original souls, when they descend into Egypt. Now the Archheim, he opens up before us an entire kabbalistic system. And I read it, and I said, I don't know what I'm reading, but I can read, and I have a basic rudimentary understanding of Hebrew. I'm not claiming I know what he's saying and all the secrets that he's hinting to. It's obviously very deep stuff. But after all, that's our man, the year eight of the partial podcast, deep and deeper. So let's jump in. He starts out with telling us a major principle, all the handy work of God, Ze Leumas Ze. It's all this, corresponding to that, this opposite that, good and bad are in balance. This is an idea we spoke about many times. If there's a Moshe, there has to be a villain,

20:06has to be, has to be, has to be. There always has to be balance. If we have the tablets from the Almighty, we have to have also the Gondhaf. Only once we have such a level of holiness is such impurity feasible. They're always in balance. The essence of free will, it presupposes that there's balance. Otherwise, it's not quite free. If we'll play with weighted dice, well, it's not free will. Continues the Arachha, that's what I've seen before. When I read this, I'm like, oh, you have my attention now. Vichal Nefashos Shenivraim, all the souls that were created. The Almighty planted them in one of two trees, a dootry and a battery. When I read that, I said, okay, we got something interesting.

21:06There are two trees and the souls, while they're planted in these trees, and there's a good tree, and there's a battery, and he tells us the good tree, that's Adam. We're going to supply it to Adam before sin. And the battery, that is Uncle Sam, that is some other dark matter Adam, whatever that means. But Adam, sinned, and that caused a glitch in the matrix, a glitch in the system, because good and bad now became intertwined. Adam was the good tree. And in that state, he would have spawned only good souls, be reft, and empty, cleaned and cleansed of any bad. But once you sinned, he absorbed the libido, the other tree. And now there's bad mits with good. And now this tree, it's a problematic tree, because it's got good, it's got baddits,

22:11and what kind of roots are coming out? Some good, some baddits, amits. But there was another fruit, again, this is all capitalistic, and I'm just reading, I'm not claiming to understand anything, I found that interesting. There was a fruit that came out of this tree, that was only good. And like fruits, the commoner trees, you plant a new tree with every fruit, every fruit gives you a coupon for more fruits. And there was a process of creating a new tree, or cleansing the good tree, so that it spawned only good fruits. And who is this special person that restores at a speed that equilibrium of having one completely good tree? That's Jacob. Again, I know, I know for sure that we're trading into capitalistic territory. We don't know

23:11what we're talking about, but this is interesting. Jacob is a reenactment of Adam before his sin. And he quotes the Talmud and the Zohar that Jacob was a spitting image of Adam before his sin. When the Talmud tells us that people looked the same, it means that their spiritual essence is the same. Jacob looked like Adam before his sin because he was spiritually like Adam before his sin. So we have a new tree and it has 70 branches. And when it went down to Egypt, it was this entity, it went down to Egypt. And there always has to be a balance that's maintained. So if there's a 70 branch tree of good, there must be a 70 branch tree plain for the other team. And that's what's hinted to in this verse. The nations, these 70 nations that correspond to the sons of Jacob.

24:20The tree of goodness that has branches of goodness and holiness and purity that was planted, that was developed and perfected by Jacob. That is the 70 that can square off against the other tree and those other 70 forces those 70 nations. And the goal continues there, Achaim, is that every dimension of this 70 branch tree should overpower, should crush, should eliminate the evil, twin, the other 70 branch tree. Fascinating, powerful, we're clearly out of our lead. This is clearly the esoteric. This is arcane, but it's fascinating. Every soul corresponds to a nation. The good soul has to marshal the righteousness and goodness to overcome an element of evil that corresponds to it. It's a very lofty, very powerful deputation. I think it may be a lesson that

25:22we could take from it. It clarifies us what our national mandate is. Our mandate is to determine the fate of humanity and by extension the fate of all of finite existence by developing and harnessing and nurturing and preserving and asserting that goodness in the world. And they were overcoming and overpowering the corresponding system, the balanced. It's up to us to determine which way things will go. Amazing, profound insight, but there's more. In verse 11, we read how the Almighty treats us like an eagle rousing its young. A few years ago, we had a very special episode just on this verse where God is compared to an eagle metaphorically, of course, who's rousing his young and how does an eagle rouse its young by doing it very gently, by hovering over the nest,

26:26by spreading over its wings. And marshal of course tells us that it doesn't frightened. Imagine you wake up, Mr. Dras Mike is maybe. The massive eagle comes, you get shaken out of bed, it's probably scary. You're perched on some nest, hundreds of feet in the air, and you're a baby, a little eaglet. And suddenly there's this massive eagle that doesn't have to, that's not how it does it. Does it gently make noises and slowly, very gently nudges its young awake. The orchheim takes us in a little bit of a different way. What happens when Gafferbid, the nation of Israel, they veer away from the path of God, and they violate the will of God. God doesn't give up on us. Oh no, he tries to nudge us back the proper path. And how does he do that? So we read over here

27:33that's it's like an eagle. An eagle doesn't swoop down the sand upon the nest with the full force of its ability and power. It does it slowly and gently. The Almighty is always sending us messages. And if we're veering away from the path, we are going to get messages. And it's going to start very gently, a little nudge, a little elbow, a little massaging us back to the path. The Almighty is like an eagle gently rousing its young. And He sites the midrash leader says that the Tsarass, which is a message from God, read about it of course in the Bukoviricus. There are three types of Tsarass, one of the house, one of the garments, and one on the person's own body. And Rashi there explains that there's a progression, it starts off on your house. Get the message. It's it's not on you, but learn from what you encounter. If you don't take the message, it comes a bit closer. And now

28:37in fact, your garments. If you don't take that message, the stale is raised and it hits your very person. This is a lesson, a masterclass in divine treatment. God treats us gently like an eagle rousing its young. He's sending us messages. He's trying to wake us up from our slumber. We may be asleep. We may be in need of redirection, of a reset. He doesn't like a parent the most. And he does it in a way that is gentle. And he doesn't stale up all the way to the nth degree until all other options have been exhausted. And then the archive adds another thing. God doesn't challenge us in ways that we cannot handle.

29:40Lisbon. God only gives us what we can handle. Very powerful idea. God's waking us up all the time. Even when we're awake, we're a little sleeping. We talk about the soul. The soul is like within us. Yeah, it doesn't really hear the messages. It's asleep. Part of the reason why we blow the chauffeur is to wake us up from our slumber from our sleep. God does it in a way that we can handle and not anything more. The verse proceeds to tell us that God or the eagle extends its weams. God nudges us. Everything bad that happens to us is a divine nudge. And the objective of these nudges, the intention behind it is to get us to take the message and to repent. And if we do, his hand, God's hand, so to speak, is already extended to accept us in repentance. God's like a parent. He loves us. But he needs to rouse us from our slumber.

30:48And he nudges us awake gently, softly. And he does start with small wake-up calls. Hopefully, we won't need anything harsher. And when he rouse us, he's ready to receive us. He's extending so to speak his hand like the mother eagle to take us and to bring us to where we need to go. In verse 12, we read another idea. Of course, all the commentaries interpret it in their own way. But God leads us in the wilderness when we were alone. And we were safe because we were being

31:51protected by him. And this context word, yenchan means the guide, the guide of people. Ve'e'in imo el ne'char and none of the foreign gods were with him that could have possibly challenged him. No other God had the strength, had the ability to go up against God. So to speak, wage a war against him. That's what rashi says. And of course in Hebrew, the words have so much subtlety and so many dimensions. The word badad, it means this kind of thing, it means alone or solitude, like bididus. But it also means united. The same Hebrew root, like we say, united as one, like there's one soul, solitary entity, and it's united. So the archaim he tries to interpret the verse, he doesn't interpret the verse, the word badad means united. God, when we are united, will tolerate idolatry, the way

32:59interprets the verse. Hashem badad Hashem will treat us when we are united. Yenchan, he will forgive us, will allow us, will tolerate any mo, he will not punish us, el ne'char for our sins of idolatry. Now this is all based upon a major, rashi, the major says, that when the Jewish people are united, even if we have idolatry amongst us, God will hanakhla, will tolerate it. Let's interpret this verse. When the nation is badad, when they are united as one, God, yenchan, o he will forgive us. Ve'en imo el ne'char, and God will not consider the fact that we have this terrible sin of idolatry. This is a very stunning statement, the worst sin, well at least certainly one of the worst sins, that we could possibly do the most egregious of crimes,

34:03is idolatry. And he's citing the midrush that even if we do such a terrible transgression, such a mutiny and rebellion against the God, when we are united as one, we're impervious to any harsh, divine punishment, when we're together. We could be sinners. Sinners of the worst kind, God will not consider that. God's like a parent. What does a parent want more than anything else to see their children united and happy with each other? If we're united and we're happy with each other, this is what it's saying over here. An amazing, powerful interpretation and lesson. If we are united, we are protected. I think this is a very powerful lesson, a very topical lesson today. We all want protection. Now we're all different. You got two Jews, three opinions,

35:08unless you're like a wall-be, then there's only one opinion. It's what daddy says, right? Whatever daddy says, that's the truth. Not, of course, that you haven't seen arcades. We're notoriously balkanized. That's so many different types of Jews. We're all sure that we're right. It's like the national, the national sport of our people's debate. And anyone who's more religious than he is a fanatic. And it was less religious than me. Well, they're a heathen. They're a heretic. I'm just a perfect blend. That maybe it is true, but it's a very dangerous thing. We don't want to dissociate or alienate any of our brothers. Because here we're told, this is again the midrush, and the midrush that the orheim is weaving into the verse. When we are bad at where united is one, God will forgive us. Now punish us even for terrible sins. A very important interpretation and lesson. And finally, the fifth idea comes already after the sun at the end of

36:13the parasha. We read about the preparation for the Paschic of Mosha. God does Mosha. Be'et Sama Yomazah in the middle of the day. Ascend the mountain. Ascend Mount Nivo, Mount Nibo. In the land of Moab, opposite Jericho and witness and see and visualize the land of Kanan that I'm giving to the nation of Israel as an inheritance. And the air verse 50 read, Umus Bahar and Die in this mountain. This mountain that you are sending, and gather yourself to your nation, die like Aaron died on Mount Hore and he was gathered to his nation. So there's two remarkable interpretations here in the orheim on this verse, verse 50 here. First of all, it says Umus Bahar and Die. So the conjugation of the verses like actively die. We don't actively die like that. We don't do that. God, Tachar Saul, you want to take yourself?

37:17We don't actively die. So the orheim is questioning over here. Why does the verse imply that again, the conjugation of the verses Umus and you should die? So he says an idea. I never saw this there before and he doesn't he doesn't source it. And therefore God is saying you have to choose. You have to opt in. You have to sign the line that is dotted. You have to accept the terms. Or else I'm not going to take you. That was very, very interesting to me. Now he offers a second approach to this verse, which may

38:17explain why Moshe agreed. They were high points out and in this verse it says Umus and Die, Bahar and the mountain. Asher atah al-lesh, Shamanat, you are sending over the air. Vehasevalmehanggadetination is a lot of words he described. The fact that Moshe was going to die in this mountain. Of course there's nothing that's thrown in just as filler material in the Torah. So Archaim has a second approach to which explain what the lessons in each one of these words. Umus, you're going to die. Why? There are three reasons why Moshe is dying. And the first interpretation to all this while Moshe has to agree to it. Maybe this is the reason why Moshe did agree. But regardless there are three different rational for the death of Moshe. And the first one is Bahar on the mountain. What does it mean? So he says Talmat, Talmat,

39:18Talzas. Where is this mountain? Mountain of Voa? Where is that? Well the verse tells us it's in the land of Moab, opposite Jericho. What happened to the land of Moab? Do you remember what happened to the land of Moab? Do you remember the book of Numbers, the book of Bami-Dbari, the book of Parshis Balak. In the land of Moab, the Jewish men sinned with the daughters of Moab, with Moab by women. And they also did idolatry, a particular type of idolatry called Baal-Pahar. That was the land of Moab. That's exactly where Moshe is buried. And the Talmat, this is not a coincidence. This is where this force of idolatry resides. And this force of idolatry really is indictment on the Jewish people, because after the Jewish people, they cleaved to Baal-Pahar, the verse tells us. And therefore

40:24this idol, this idolatrous force can serve as an attacker to the nation. The nation could suffer tremendously because of their idolatry with Baal-Pahar. To stave off any attack from Baal-Pahar, Moshe was buried right there on that mountain. Every time this force raises up its head, so to speak, to go swallow up the Jewish people for their crimes of idolatry, the first thing that encounters is Moshe. And once it sees Moshe, it melts away. It skulks away and returns to its place. That's when Moshe told, I need you to die right over here on this mountain, because you will quail and squelch the indictments of Baal-Pahar. You will rebut and repel the influence of

41:34par that idolatry worship. That's the first reason why Moshe has been told to die on the mountain. And the verse in tenues, I share atat-ole-shama that you are ascending to there. Moshe's death is on the mountain, but he's also ascending. It says in Arahim, there are certain opportunities that are infeasible to any being that is still alive. There's a soul captured in a vessel called the body. So long as the body is part of the equation, the soul is limited in what it can access. The soul wants to go back to where it came from, and it's being held back by the body. The soul wants to experience these incredible experiences that are possible only for the soul could experience, but it can't do it, so long as it is being dragged down by a body. It wants to go

42:39ascend to the higher realms. It can't because of the body. And if this is the second rational go up to the mountain, okay, mountain, that's the stave off Baal-Pahar. A'-shara-ta-ole-shama, where you're going to elevate from. You're going to unlock previously infeasible opportunities. There are realms and dimensions that are completely out of our league, so long as we're here. So this is the way to entice Moshe almost. If Moshe has to sign the line that's dead, has to agree to die. Well, maybe this will be persuasive. And finally, we asef-e-lamach and gather to your nation. And again, the Arahim sites Amidrash that there was a great benefit to the nation that Moshe died on the east side of the Jordan River, and didn't cross over to the land of Israel proper because he stayed there with his nation. Who is his nation? When is the people

43:45called the nation of Moshe? Do you remember? We've been through the tower almost. When's the nation called the nation of Moshe? In Etch-Sides, chapter 32, that's one of the Jewish people to the Golden Death. Gata Moshe, go down, kishiches amchah, because your nation has become corrupted, has done terrible things. This nation, this Moshe's nation, and where are they? They're here. They all died before the crossing of the Jordan. And what's their fate? Yes, the descendants of these people are going to enter the land and then going to flourish in the land and all as well. What about those people who died and were buried on the east side of the Jordan? Moshe's going to gather to his people. He's going to gather all those people and bring them with him. Moshe, well, there's no greater candidate for Al-Maba, there's no greater candidate for

44:47resurrection. Who's he coming with? He's like him in a loan. He's coming with his nation. They're all coming with you and it's only thanks to you that they can be drawn out of where they are now and brought to the afterlife to Al-Maba together with you. A third reason why Moshe needs to die and maybe these reasons why Moshe agreed, like Darachhan tells us, you have to agree to it if you're righteous. You have to sign off on this. This is not like what we do. I agree, I agree, I agree to the 950 pages that I know whenever read. Now you could feed it to the AI. Find me the problems with this contract. But even that, one person of the people do that. Moshe had to actually agree and he had to know what was in store for him. And here we have three different reasons Darachhan tells us, go up to the mountain. You'll save the

45:49nation by thwarting the attacks of Ba'apar. Go up and die. You'll reach heights. They cannot reach when you're still immortal. A body harboring the soul. Ve'aaseveleme'chah gather your people, gather the nation and bring them with you when you come back to Al-Maba. You can save these nations. This nation. This nation. This is your nation. You can save them and bring them with you to the afterlife. The fifth and final piece from the archive that we are studying here in Parc says, you know, I think there's some incredible ideas, some incredible lessons, some very powerful lessons, some very novel ideas. Some ideas we've seen before, but some of them are brand new. I absolutely loved it. This is what this was a fun experience for me. I hope you enjoyed it as well. Please, God will talk again next week, next episode. And of course, my email address is

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