Ki Tisa | After the Fall: Recovenanting

0:00This week, Parshakitisah, Parshakitisah often gets shafted because it's always right around porm, usually right around porm, and as a result, porm kind of takes the headlines. It's also, when it's around porm, it's also typically one of the Arbashavlod, so either people are talking about Pesach, they're talking about Parah, they're talking about porm. So I'd like to focus on Parshakitisah. Parshakitisah serves as a pivot point in the narrative of say, for Shmoot, and also in the entire narrative of it's yet Mithraim, because up until this point, there has been a fairly direct line with a lot of zigs in it of leaving Mithraim, crossing Yamsuf, the meat bar, the man, and then Matan Torah, and then the command regarding the Mishkan, and then there's the great interruption, and I'm being very kind about it, and that is

1:05Khaita Aegil. We're not talking about Khaita Aegil itself, we've talked about that in previous years, but the impact of Khaita Aegil is seemingly an end to the relationship which began either in Mithraim or with Avraham, because Akadoshbharyahu threatens, and that's what we heard both in the Kriata Torah Monday morning and Monday afternoon, and we're going to hear again on Shabbat morning with a very different feel to it, that Akadoshbharyahu says, I'm done with these people, I'm finished with them, and he never said that before, he'll say it again, but he won't, he's never said that before, so it is a first experience, and it's a shockingly experience, and Mosheh valiantly defends God's responsibility as it were to carry through with the breed, and there's Akadoshbharyahu in Mosheh, it's kind of a back and forth, and Mosheh plays an interesting kind of role because when he talks about Israel, he's in rebuke mode, but when he's talking about Akadoshbharyahu,

2:08he is in pleading mode, which makes a lot of sense, but it's almost like two faces, a very stern angry face towards Mithraim and a very client and pleading face when it comes to Akadoshbharyahu, Akadoshbharyahu finally agrees to forgive Mithraim, and this is how the agreement starts, there's a negotiation back and forth, you go with us, if you don't go with us, then we're no different than in your nation, okay, I'll go with you, but I can't be with you because then when you sin, I'm going to destroy you, and all of this kind of negotiations were in this case, unlike other negotiations we've heard of recently, both parties are interested in coming to an agreement, and it settled, and this is how the post-settlement re-conventing starts. Vayoma Adonai Mosheb, Sala Khashnailu Khotavanim Karishonim, remember that the ego was introduced with the following passage right here on Source 6. Vayara Amki Mosheb Mosheb

3:15is ready to be in a higher, right, and they see that Mosheb is delayed coming down, and then Khaita Agile, I skipped all the details because they're not really our concern, right here. However, what happened just before that was that in Source 2, Vayitanya Mosheb Khalotolidabaritobar Sinai, Shneilu Khotah Idut, when Mosheb finished all of what he commanded Mosheb on top of Arsinai on top of Arsinai, meaning all the commands regarding the Mishkan followed by the charge to Bitsalaal, concluding with the Mithvav Shabbat, he then gave him Shneilu Khotavanim, which are called Shneilu Khotah Idut. We'll have to see why they're called Luchotah Idut. Luchot Evan to Vim Betzbihalohim, and they are Luchot of Evan, they're made of stone, right, and they're written by the finger of God, whatever that may mean. So keep that in mind that God gave

4:19two tablets to Mosheb with things written on him, with God's finger. What was written on them, we find out later, Aceratat Vareem, meaning the ten utterances that we heard in Arsinai, is that all that was written on them, maybe other things were written on the back, maybe it was written twice, maybe it was written all the way through, Mishat Misell Misell, a lot of different approaches to understanding the Pseukim. But now, after the covenanting, and the beginning of the recombination, shall we say, the first thing Ashem tells Mosheb to do is, you carve out two stones. I'm not going to make them for you, carve out two stones, the Khat of Tihalah Luchot, and now Ashem says, but I will write on the Luchot, at a very much are you, al-Luchotah Shisharatah, on the first tablets that you broke. Meaning, we're going to find out, here, we all know the scene, scene Charlton Heston, but we are going to see the Pseukim in a few minutes, that Mosheb broke those Luchot, and now Ashem tells them, you got a carve, new Luchot, but I will write upon them exactly what was written on the ones before.

5:20Paranthetically, that's just a point about studying the Asaratadi brot in Safer Dvarim. There is a common misconception that the version of the Asaratadi brot in Safer Shmoot is Luchotari Shonim, the first tablets, and that the version in Dvarim is Luchotah Akhroni, the second tablets, and that's not the case. It says explicitly, I'm going to write exactly what was written on the first tablets, on the second tablets. So what do we make of Dvarim versus Shmoot is another shear, but that's not what this is. All right, so then Ashem tells Mosheb to be prepared, and then Mosheb carves the tablets, and watch the sequence. If I have so Luchot of an Inkari Shonim, he calms out, too, just like the first, and Ashem Mosheb a Bokeh, a Yahwai Sinai, and Ashem Sivad an Ayoto, and he goes up early in the morning, like Ashem commanded him, and he takes two tablets, interesting, it should have said,

6:23it should have said, it should have said, those two tablets, he says, he takes two tablets, they are the same, but it's odd that he that's referred to that way, and consistently, they are called Luchot of Anim. Not just Luchot, Stan, they are also called Luchot of Breed, and they're also called Luchot of Idut, and we'll talk about all three terms, why they're significant. Okay, so he carries these same Luchot of Anim, and then while Yehred, Adonai, the prophet, Adonai, he said, Mosheb, may he crab his shame, Adonai. God calls out, coming down the cloud, and calls out the following, and this is on top of the mountain, by Adonai upon Ablaikra, Ashem passes in front of either in front of Mosheb, in front of Ashem himself, whatever that may mean, and calls out the attributes of compassion, and then the next thing that happens is Mosheb bows to Ashem, and then Mosheb says, if I found favor in your eyes, you should go with us, which was the agreed upon deal at the end, that Mosheb, Ashem will go with us, Qiyamq, Shia, or Fuh, and it's almost as if to say,

7:28in spite of the fact that they are a stubborn nation, Masalahtal, Avonai, Al-Khatat, and Al-Khaltanu, almost as if to say, we need you to go with us, so you can continue to forgive us for our typically stubborn ways. Okay, and Ashem seems to agree to that, meaning, it's not just that Ashem said, I'm going to forgive you this time, but don't mess up again, it's all more like Ashem said, I'm going to forgive you this time, and knowing that these things will happen again, I will forgive you, and I'm giving you the, the, the, the, the recipe for it, which is the Yomidotarachami, right, Vayomer, and then he says, he ne anochhi, Korate, Brit, in other words, Ashem is going to make a Brit, and then there's another line, which if you think about it, it doesn't seem to follow. And then he says, in the presence of all your people, I'm going to do all of these wonderful

8:29things that have never been seen before, and, and you'll, you'll know that Ashem is doing these wondrous things that I'm doing with you. Very good. But those don't seem to connect. He never killed Korate Brit, I'm going to make a Brit, and I believe that we should then slice. I'm going to make a Brit. Now, separately, I'm going to do all these wondrous things, but at the same time, I'm making a Brit. Now, what's the Brit? Let's take a look. After that line, he starts with Shmoor Lakhata Shmoor Lakhimatsav Khayyom, and a bunch of Sukhim that end with, we're going to look at them later, Loh Tvashagdi Bakhale Mimo, and then the next thing he says is, he says to Moshe, come back up to the mountain, and, and, with Aron Nadavim, etc. Right? Sorry, he says to him, Khatul Khatul Khayyom, and, and, which means, by the way, notice, Ashem says, I'm going to write on the tablets, and now you're going to write down, in a scrolls presumably, these words,

9:32Khayyapiyad Rehmeyala, which words, a little unclear, we get to it. Khayyapiyad Rehmeyala, Kharati Itchab-Britve Israel, notice, based on these words I've made a Brit. Well, wait a second, are the words the Brit? What's the Brit? What are the words? And then, by his Shmoor, Madulaya Bamiyom, Madulaya Bami-Laylat, Moshez stays on top of the mountain, Lakhimachama'im Moshatah, and the next thing what does Ashem do? By Hittobah, all the Khotas, the Divirab Brit, as I said, the Divirab Brit. Ashem writes on the Lakhot, the 10 utterances, which is Divirab Brit. So we now know what the Brit is, but didn't Ashem already make that Brit, what is going on. So let's first of all talk about the nomenclature. Why are the Lakhot called Lakhotab Brit? Well, we're told here, the Lakhot stand as the focal point of the covenant, but also something else. They're also called Lakhot-Evan, consistently. Whenever they don't have the other definer, which is either Lakhotab Brit or Lakhotab Brit, which is what I'm talking about right now,

10:36they're called Lakhot-Evan. There was something else called Lakhot, right? And so now, why are they called Lakhotab Brit? Because they are the Lakhot that represent the agreement between Israel and Al-Qadish Barakhu. Why are they called Lakhot-Eduk? So I always thought they were called Lakhot-Eduk because they serve as testimony that Ashem spoke to us. In other words, what is on these two tablets? A transcription of what Benin Israel heard directly from Al-Qadish Barakhu, the Aseratad-Dwarim. And so they are Iduk to that. You think about it, that's a little bit reified. In other words, it begs the question. How do I know that Ashem said it? Because it said it there. How do I know that that's what it says? Because Ashem said it. Lakhot-Eduk made sure of a different purpose as well as being testimony to Matan Torah. The Makhorshore said something. I saw it this week. I said, I got to give a share on this because this is just too phenomenal. The Makhorshore said the following thing. He writes about Lakhot-Evan in Source 3,

11:39the Varsha-Enavi-Kavon-Sholepo. Because rocks don't disappear. Unlike stone, unlike parchment, stone remains. It doesn't go away. As if to say, that's why these lakhot have to be Evan because this is a permanent breed and the rocks will never leave. Before we get to Lakhot-Eduk, take a look at Source 4 and Source 5. In Source 4, Jakob and Lavon have their stand-off at the Antiperson VIII in Hargillad, and Lavon accuses what Jakob would. He accuses them in Maub and Jakob. Defends himself in the Jakob accuses Lavon back and forth. And finally, they agree to make a separation agreement. And how do they do that? Jakob says to his brothers, he means his fellows, his slaves, his workers. Lakhot-Evanim says, gather some stones. They make a pile of stones. They eat there. Now, eating, why are they eating there? They're

12:44eating. This is Jakob and his men and Lavon and his men eating together, which is a covenant meal. All covenants are always made around some sort of a meal. Think about Breepin and Batarim and the Symbolism of that. Vaikralol-Evan, Yigar-Sahad-Dutak, and Lavon calls it the pile of rocks of testimony. Jakob, much more clever, Karelo Gal-Aid. Gal-Aid, a Gal-Aid, a pile of rocks, aid testimony. Why is that cute? Because they are in Hargillad, spelled this exact same way. And Vayoma Lavon, what does Yavans say about it? Ha-Gal-Haze-Aid, Ben-Yuvane-Fayom. This pile of rocks is testimony between you and I, between you and me. And therefore it's called Gal-Aid. And the testimony is that we've made an agreement that you're not going to come north of here towards me. And I'm not going to come south of here towards you in tending any harm. You can have a family reunion, but no more battles. We're putting down the line. But there's a

13:44breach. And the rock is the testimony to the breach. Why? So the back to the Bakhorshwar, rocks are forever. And since rocks are forever, it'll always be there. Right now, rocks are inanimate. What does it help to do? So take a look here at the passage to the very, very end of Safer Yoshua. After Yoshua gives his farewell speech in Shremm, recounting the whole history of an Israel going back to Tehrach, all the way until now, very quickly, it's what we call a historiography. At the end, when you quote Yoshua Breit-Layat al-Ambayomahu, because he gets the people to agree that they're going to stay committed to Hashem. And that becomes a lot, and they make it, they do it in Shremm. When you quote Yoshua, he writes this down in the Torah. What does that mean? Does that mean he adds an on as a writer to the end of the Torah that he has in front of him, unclear, but he writes it down. And then he takes a huge boulder. There's a sanctuary

14:55that they built there in Shremm. I was there in 1983 in this Mekom, with Rev. Minun on the Tio. It's really powerful. And we read this parasha there. And he took a big stone and put it under the terribinth tree that was in this Mektash. And Veyomiyoshua El-Kol-Amb. Watch what he says. He neha evan hazot tiyabanuleida. This stone, this boulder, is a testimony about us, meaning against us or for us. The answer is yes. He shema, it's a wild image. The rock has heard, it called him Ra'al, when I said, he very manu, has heard everything that Hashem said, wa'etalbachanleida. It will be testimony against you, tantachachashin, by the way, chan, if you deny God, if you go against your commitment. In other words, rocks are there forever. And rocks, here everything that goes on and rocks can stand, there's testimony. Now, rocks are inanimate. They're not going to do anything. But the fact is you come and see this rock. And I know my ancestors stood at that rock and they committed to Hashem.

15:59I'm ashamed in front of this rock. This rock is testifying against me that I violated that word. The rocks are there forever. So now we go back to the Makhorshwar. Why Makhot-Evan? Because Evan is something that never disappears. Einbari come and never erodes. It remains. And then he says, why is it called Makhot-Eidu? Phenomenal observation. He says, and Hashem wrote it on two tablets. One, one, Chitiana, Alainu, Kishne, Aidim. They'll be like two witnesses. Because the rule is you need two witnesses. And so the adute here is not. This is testimony that Hashem said this to us at RC9. We don't need that. We all heard it. But this adute, I mean, you could take that position also. But the other position is that this is adute, meaning these stand in testimony against us if we violate the other things. In other words, Hashem said the 10 things that we heard out loud directly from them. A Saratadi wrote. And then, whether because

17:05Hashem intended to give the rest of us to all the rest to all of us, but the people were afraid and didn't want it. And so Mosheh got it. Or because that was the plan. Either way, the rest is communicated to Mosheh and Mosheh tells Bane Israel. And Mosheh tells Bane Israel, Gonev, Gonev, Işumukharon, Nizabi Yadomot, Yumat. And Mosheh tells Bane Israel a short time, in Shormu'ar, in Al-Rishumrim, three of the Shormrim at least. And Makhashif al-Otahayan, all of the details and parts of Işpatim. What's the function of the luchot? The luchot of the testimony about all that. And so now when the first one of the first things that Hashem said to Mosheh after the Asura Tadi wrote was, Lo Tassoon iti al-Oeh Hessa, Faloizab Lo Tassula, haven't, do not fashion with me. Meaning, has part of serving me, gods of silver and gods of gold. And then right away they violated that by building something of gold that they were in some way venerating. However we understand the ego. So the luchot now

18:08stand as testimony against what they did. So just a side point here. Mosheh's eulogy. You see it here? Source 9. Lo Kamnaviya al-Bisfe al-Khamosha, Asheh Yadau Adonai, Panim al-Panim. The last thing to come in the Torah, there was never again an Nabi Khamosha, Hashem knew him face to face. Lo Khola Adonaiya al-Tot wa Mufti now, Luchot al-Khamosha, al-Tot wa Mufti now. Tot wa Mufti now, Shershaa' Al-H Lastot wa Mufti now. All of the things that Hashem sent him to do, he gets bit worried et cetera, wul Luchol ayar al-Khazakao Lo Khola Mouragdu Al-Ashra' Asa' Moshehle, isn't equal to Israel, this is a strange phrase. The Torah ends with a weird passage, nobody notices it because they built busy, yelling Khazak Khazak Khazak kehli TKhazak, but wul Luchol ayar al- Khazakar, the strong arm, wul Luchol Ah Mouragdu Al-The Great What should be there? Hashem. The al-Khazaghan is Shalashem.

19:08Instead it says Hashem is Hashem Moshe. That's weird. So the Sifre goes through those soups who came and interprets it what it may mean. The khola tot from Oftim is Hashem. And the farrow and the mabadab, the kholayah, the khazaghan, the makat, the kholayah, the khrat yam-sooth. These are all things that Hashem did. But Hashem Moshe was the agent or the news bringer. Rabbal Ezra has a different take. He says, the khola tot from Oftim includes even things that happened before our senai. And even by mid-bar. Ummi nine aft bishibur halu khot. It is a wild statement. How do we know that Moshe breaking the luchot was something for which Moshe is praised here the al-Khazaghan. And he brings a proof from the text. Layne ko yisrael. And Moshe has said, I broke them. Layne ham in front of your eyes. You saw it. I don't get it.

20:08How is this a great praise for Moshe that he broke the luchot? From the simple reading of text that looks like he lost it. He got so angry. He broke the luchot. But of course, we don't take Moshe for being that rash. And we understand that there was thought behind it. And there's a famous take in the Khilta that Moshe has said. If Ben-e-Srael, if they violate one particular sin, they can't do the Qur'an in Pesach. And now they've all done Avonazar, Keelu. Whether it's Avonazar or not, but they violated that. They certainly can't get the Torah. And he breaks it. But there may be another take. Which perhaps highlights, from one perspective, the greatness of Moshe. There's a whole school of thought like this in the midrash. The highlight of the greatness of Moshe in his willingness to risk his own life and his own future for the benefit of Ben-e-Srael, even towards Hashem, that he destroyed the testimony. Meaning it's like shooting the witnesses. Breaking the tablets was destroying the adute.

21:08And therefore, I'll quote his Baruch who cannot convict Ben-e-Srael. Of whatever sin the ego was involved with. But I want to go back to the other piece of this. We had a covenant at Harsi 9. The covenant was made up of essentially two parts. A engraved on stone record on two tablets, the two witnesses of what Hashem told us and we heard directly from him. And then, as you remember, at the end of Sayf Amish Bhattim, Moshe writes down in the scrolls. The first thing that's written in every history in the read of Intanach, he writes Dvery Hashem, which we call Sayf Rahab-Rit. What is included there, about four or five-way Mahlokat, but he writes something down, which is not the Acerat that he wrote. He writes something else down on a scroll. And he reads it to the people. That's when they say, not seven Ishma. Okay. And you find the same thing happening here after the ego.

22:10Hashem says to Moshe, you carve it and I'll write on it. Hashem writes the other 10 things, the same 10 things. And then, at the after that, he says, you write down the rest of this thing, meaning this other component of the breed. What is that? So this is the other point I'd like to bring out today. The sheo really encompasses way more than we have. In half an hour, so we're going to touch on certain points. In... In... In Parshat Mishpat team. Remember the sequence. We're at our R.C. Nai, we hear the Acerat that he wrote. But in Israel, come to Moshe, and say, we can't listen anymore. And again, whether this was a pivot plan, or whether this is the original plan, Moshe then agrees and goes into the cloud, at the foot of the mountain and gets the rest of the meat's throat. Maybe they were supposed to originally be set out out to everybody, but this is the way it plays out.

23:11And that's the very end of e-tro, which is the laws of the Mishba'ach, and first Elohim, that's the laws of the Mishba'ach, and then Mishpat team. And Mishpat team includes basically criminal civil law and then some juridical procedure, along with other things interspersed. And then it... It concludes with the following. Look at Source 12. I'll just quickly summarize. Shmita, right? Shabbat. Do not mention names of other gods. And then it ends with details about the Shalom Shrigalim, and concludes with one last pasouk, which is Rashid, and one pasouk, about the Quran. And then Rashid, be courier, and al-Khat, have you made it out of the way? You saw, bring Bikurim, and don't see the kid in his mother's milk. And that's the end of it. That's the end of that Brit. Right? Now, we take a look in our partial.

24:15Hashem says to Mosheh, okay, I'm going to be Korate Brit, which means by the way, I'm going to be Korate, a second Brit. Why? Because the first Brit was broken. We have to read a new Brit. And again, like asked earlier, does that mean I'm giving you a second chance, or are we making a new Brit that's premised on compassion, and premised on the fact that the Holy Surah will send, and they will then have the opportunity to do Chuvah, which is a whole different system. But we have to be covenant. So what does he do? Take a look at the bottom of this big paragraph. Shwar al-Khat, shalom al-Khim, it's al-Khayyom. Dot, dot, dot. Loathe wa shagdi wa hal-e-mimo. Do you want to see what's in those ellipses? Here we go. Look at the left column. And notice how similarly the left column is to the right column. Careful to do what I'm telling you. Get rid of the other nations. Don't make a breed with them. By the way, this makes a lot of sense here, because they've just been guilty of the ego. Now, when you come into the land,

25:16we have to add extra layers of avoid imitating the behavior of the nations that are there. And then watch what happens. Starting in the middle of that paragraph. Elohim masikh al-Utas al-Aksh should really hit home, because the ego's an ego masikh al-Aksh. And then khagam al-Zot, and then shabbat, and then shavuot, and then sukot, and then al-Yaloreg al, and the last pasouk is, because it's the same exact last pasouk. And it's worth looking at shagdi wa hal-e-mimo. What's happened here? Yes, there's a recovident thing. The covenant has to be repeated. And certain other things have to be highlighted that weren't needed earlier, because now we're past the ego. We're in a different mode. We're in a mode of second chances. But we're in a mode of second chances, with, shall we say, a different kind of relationship. A relationship that perhaps is more forgiving, but then perhaps is more flexible,

26:18because it's forgiving, and it's assuming inability to absolutely stick to the breed, and there's compassion and way out, of course, that means that the nature of the breed has become a little bit. I would call diluted, but the expectations are lower. Okay? But notice what hasn't happened. What hasn't? What's missing from this page? Remember that after matantara, Mosheh went to the cloud, and what did he get? Veila, mishpatim. I should not sing the fan. I'm kidding. But he very missing. I call it, we call it, Amai vriya. Murder. Kidnapping. Nizikim. It's all missing. The entire criminal civil code is missing from the recombinant thing. Why? So I think it's actually further straightforward. We are principled about saying

27:20that our religious affect is total. The way that we conduct ourselves with putting on fillin, and the way that we conduct ourselves with shriyat shabbat, and the way that we conduct ourselves, taking care that our kitchen remains a proper kitchen, and what we eat remains proper. Is a part and parcel of the way that we conduct ourselves as we meet our neighbors, and we find down the street and need somebody who needs some help. It's all part of one picture, which is the way that the Torah wants us to live our lives, as holy people, or holy people in our relationship with God, and holy people in our relationship with each other. True. True. But not exactly true, or should we say not totally true. Because here what happened? There was a carer. A carer of the relationship, between Bney Israel and God. We stood at the foot of authority.

28:20Now and God said, Lo TAZUN IT! Laue chasilleoizab! Don't make gold or silver images to venerate. And in a few weeks later we built a golden image. So the whole relationship with God has to be recovered, and you know what doesn't have to be recovered, it you know that it has to be recovered. I apologize for that. the fact that you have violated and offended and betrayed your relationship with God your commitment to God Doesn't change anything about the way you are expected to behave with each other You have to repair the relationship with God But your relationship with each other your commitment to each other and because they come from two Fundamentally different places, although they ultimately unite in the personality of a person who was committed to Torah As a result, there's no need to be confident. We don't need to repeat about murder and About slavery and about Financial obligations if you cause damages and if you're hired to watch something and you're negligent

29:25We don't have to repeat that because that's still there Because what are these things come from? When it comes to what we call ritual law Which is directly the relationship between us and Akora's Baruchu Shmera Chabad Taratami Shbhaka, well each one of these has an interpersonal component, but Taratami Shbhaka Bligadol Tfilah Hageem for the most part They are there for one reason because Akora's Baruchu commanded us If we don't believe Akora's Baruchu commanded us, there's no reason to do it And we do it because a shakri son of David Sivanu We don't need Matsu because we like crackers on April 1st at night only We'd Matsu because Akora's Baruchu says, but we should be able to talk to Matsu Baruchu is able to talk to Matsu, could you have to meet Matsu, right and the Matsu is going to come here to try And we're not supposed to

30:26Internalize that as an inherent Meda which is why the famous comment in the Sifra is No, but as I said a person should not say I can't stand cheeseburgers rather a person should say I loved ever cheeseburger But God said I can't do it That's he's got these stem lead you become sanctified to me That's not the case when it comes to be now done la habera a person should have it should if he doesn't have should develop a natural distaste for speaking bad about somebody He should develop a natural inclination to go and help somebody who needs help To visit the sick To be nice to people to be kind to people to be honest in his business dealings to pay his debts And so the covenant that was shattered with the ego was the covenant in the relationship with the man and God and therefore believe in Israel or go to Baruchu and therefore that had to be recombinated and At some time we'll look at the differences between Chap the selection 12 and section selection 13 and see how that's changed

31:32but the covenant between Us and each other which is part of our relationship with God that hasn't changed that didn't it be read can be Confident and nothing has changed in it and it's a powerful lesson For how much the two operate from different places and the way that we're supposed to internalize and make it second nature That we behave kindly, and we abhor meanness and we abhor violence and that we endeavor to try to bring people together and to do good things hopefully is something that we can take away from From from this lesson of the recombinating after Kjeta Eagle