Beha'aloscha
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This is the edited version after posting to FB 2024:
God reveals lots of secrets this week (parshat 'Behaalotcha'): including the answers to these questions:
A) What is the secret of Moses' high level of 'nevuah'? (usually translated as 'prophecy', but in the Biblical context it means "communication with God", not 'prediction of the future').
B) And: Why is "Toras Moshe" - the teachings of Moses -Β forever valid, and so authoritative that one can deduce halacha based on the specific choices of wording in the Torah's five books of Moses, ie what is a basis for the Traditional understanding that each of the words and passages were crafted by God to encode various levels of message (as opposed to from the later Biblical books of 'prophecy')?
C) What is the significance of this for all human beings?
(What is a secret from the Torah as to how to achieve the most, actuate our potential, and be remembered forever?)
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This week's portion - and the last few passages of last week's - provides us with the answers, and more.Β
We are told these 5 'secrets':
1. the means by which God communicated to Moses;
2. an example of the clarity of the communication;
3. God's description of the degree to which what Moses received is exactly what God communicated, and the contrast to other prophets;
4. the special quality enabling Moses to reach those heights of prophecy;
5. an example of this special quality in action.Β Β
The above five 'secrets' are disclosed to us in five psukim(passages)/stories.Β
The last pasuk of the previous parsha ('Naso') is re Moshe Rabenu (Moses)Β hearing Hashem's (God's) voice speaking from between the kruvim (cherubs)!Β
The beginning of this week's parsha ("Beha'alotcha") is about the menora. God implanted a detailed image of the menora in Moshe's brain[ΧΦΌΦ·ΧΦΌΦ·Χ¨Φ°ΧΦΆΧ, ΧΦ²Χ©ΧΦΆΧ¨ ΧΦΆΧ¨Φ°ΧΦΈΧ]; Moshe was able to receive and transmit a message in such exquisite detail that he could describe the details to someone else (Aharon). The relevance of this is that it is an example of the Transmission which Moshe effectuated to all of the Jewish People. Whatever was written by Moses in the Torah is exactly what God commanded, as precise a transmission as that of the image; there was no non-clarity of vision and also no 'broken telephone' due to the difficulty which could be expected to be associated with acutately prcisely transmitting the information content of a mystical experience.
At the end of the parsha God describes Moses' degree of clarity in such communication with the divine: "panim el panim, bamar'eh velo bechidot" "face to face, a clear vision without riddles" ['chidot' as in the famous story ofΒ 'makel shaked' 'almond branch', and in this week's haftoroh! As Rambam etc call it, it is 'aspeklaria me'ira': Moses's level of prophecy was the highest of all people ever (though in some other sense Abraham was higher or closer). ]Β Β Β
4a. The Torah reveals a double-aspect - i: why Moses merited being the one who transmitted God's word, and ii: how it was possible that as a human he was able to do so in such a fully-clear way.Β
At the end of the parsha Hashem says Moshe is "onov me'od, mikol.." ieΒ the most humble person who ever lived. i. This by itself would beΒ asecret as to why Moses deserved being the transmitter of the Torah. But this is also the key. to ii: how it was that Moses was capable of doing it so precisely. Being ego-less, his self did not interfere with any message from God. For example, he did not think while he listened and then add his own thoughts, he did not edit or filter the message through his psyche, his temperament, his analytical brain etc. Without an ego to block or transform the message, he received it as it was., and Moses could then be the vessel for the transmission of the Torah with perfect integrity of the message - Hashem's words came out in his speech and then as he wrote the Torah with God dictating word for word without what was written having being affected by Moses' temperament, personality, thoughts etc - and so the 'Torah of Moses' has permanent validity.
4b: In Moses, the spirit of God, the 'ruach' described in Genesis which God 'blew into' the earth-dust to form the essence of humanity, the tzelem elokim [divine image], could shine forth unobstructed by any 'self' (ego) to block it.Β This itself is a revelation of the divine, and so Moses was a perfect tool for the revelation of the Torah. Also, Kabbalists teach the principle that as with a water pipe or the flow of electricity the connection for flow of revelation is optimal when recipient and source are similar, so when a person is egoless and their soul is manifest, they are able to more fully fulfil their role of "tzelem elokim" "the image of God", ie similar in some sense, and the more that the recipient is "similar" in this way to the Source the more possible it is to have nevauh ('prophecy') that is more precise
5. The parsha also has an example of his humility, and his caring about transmitting Torah to the people. We see how Moses was not concerned with his position or with honor:Β Moshe Rabenu is glad to give away from his ruach (spirit) and pass it to the 70 zkenim (elders) (also itself an act of Transmission), and Moses is happy that Eldad & Medad are prophecying in the camp, saying "halevay (would that it be so) all yisroel would be prophets".Β
In the next portion, Moses indicates the same egolessness: he gives up an opportunity to have his own children take over the role of being the Jewish Nation, it is not at all what he is interested in; he is not tempted, and prays for the Jewish People, and saves them thereby from God's judgement, thus relegating his own descendants to relative obscurity instead of what would have been patriarchal status.
Conclusion: We can learn much from this of course, but I will stress here one particular aspect:: It is natural to imagine that to achieve the maximum, and to be known forever, requires expressing our individual selves to the maximum, but the secret God reveals here to us is that the true model to follow is Moses, who achieved more than anyone else, but via the opposite path - by negating his ego (indeed this was his way of expressing himself to the maximum!).Β
May we all be blessed to be able to overcome our ego and thus allow the divine within us to shine forth, and thereby achieve our true potential!
Β Β
Beha'aloscha? Bamidbar 12
Miriam gets tzara'at re speaking about kushit etc.
God speak to MR, Ahron and Miriam together, this is like Avraham & Sarah, and the connnection is that Sarah had laughed, ie it was interpeted as a criticism about Avraham, and here it is Miriam's words being interpeted as a criticism of MR (it doesnβt say so explicitly).
Q: why only Miriam punished this way? Why doesnβt the torah tell us what they meant, and what kushit means. Maybe this is obscure only to us, at the time it was understandable to all?
Said at Machlis Friday night 2019Β
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A) What is the secret of Moses' high level of nevuah? ('nevuah' is usually translated as 'prophecy', but in the Biblical context this means "communication with God", not 'prediction of the future').
B) And: Why is "Toras Moshe" - the teachings of Moses -Β forever valid, and so authoritative that one can deduce halacha based on the specific choices of wording in the Torah's five books of Moses as opposed to from the later books?
This week's portion - and the last few passages of last week's - provides us with the answers, and more.
We are told:
1. the means by which God communicated to Moses;
2. an example of the clarity of the communication;
3. God's description of the degree to which what Moses received is exactly what God communicated, and the contrast to other prophets;
4. the special quality enabling Moses to reach those heights of prophecy;
5. an example of this special quality in action.Β Β
The above five 'secrets' are disclosed to us in five psukim(passages)/stories.Β
The last pasuk of the previous parsha "Naso" is re Moshe Rabenu (Moses) hearing Hashem's voice speaking from between the kruvim (cherubs)!Β
The beginning of parshat "Beha'alotcha" is about the menora. God implanted a detailed image of the menora in Moshe's brain[ΧΦΌΦ·ΧΦΌΦ·Χ¨Φ°ΧΦΆΧ, ΧΦ²Χ©ΧΦΆΧ¨ ΧΦΆΧ¨Φ°ΧΦΈΧ]; Moshe was able to receive and transmit a message in such exquisite detail that he could describe the details to someone else (Aharon). The relevance of this is that it is an example of the Transmission which Moshe effectuated to all of the Jewish People. Whatever was written by Moses in the Torah is exactly what God commanded, as precise a transmission as that of the image; there was no non-clarity of vision and also no 'broken telephone' due to difficulty transmitting the informaiton cntent of a mystical experience.
At the end of the parsha God describes Moses' degree of clarity in such communication with the divine: "panim el panim, bamar'eh velo bechidot" "face to face, a clear vision without riddles" ['chidot' as in the famous story ofΒ 'makel shaked', and in this week's haftoroh! As Rambam etc call it, it is 'aspeklaria me'ira': Moses's level of prophecy was the highest of all people ever (though in another sense Abraham was higher). ]Β Β Β
At the end of the parsha Hashem says Moshe is "onov me'od, mikol.." the most humble person who ever lived. This is the key. Being egoless, his self did not interfere with the message form God. He did not think while he listened and add his own thoughts, he did not edit or filter the message through his psyche, his temperament, his analytical brain etc. Without an ego to block the message, he received it as it was. Without an ego to block it, the spirit of God, the ruach, the tzelem elokim could shine forth unobstructed. That was why he was able to be the vessel for the transmission of the Torah with perfect interity of message - Hashem's words came out without being affected by Moses' temperament personality thoughts etc - and so the Torah of Moses has permanent validity.
The parsha also has an example of his humility, and his caring about transmitting Torah to the people, not being concerned with his position or with honor: Moshe Rabenu is glad to give away his ruach (spirit) and pass it to the 70 zkenim (elders) (also an act of Transmission), and Moses is happy that Eldad & Medad are prophecying in the camp, saying "halevay all yisroel would be prophets". In the next portion, Moses gives up an opportunity to have his own children take over the role of the Jewish Nation, but it is not at all what he is interested in; he is not tempted and prays for the People, and saves them thereby from God's judgement, thus relegating his own descendants to relative obscurity instead of what would have been patriarchal status.
May we all be blessed to be able to overcome our ego and thus allow the divine within us to shine forth!
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A SEPARATE POINT
Note the word at the beginning of the parsha "Beha'alotcha (et hanerot)' = "when you raise/light the menorah" is the same as that used later in the portion describing the movements of the anan (cloud of glory) which hovered over the mishkan, but when it was time, it rose and started moving (along with the mishkan, without the need for human intervention). That is, the anan and aron (ark) rose of their own as the Torah says "Behe'alot" = "when it rose up". After it rose, those who 'carried' the aron went in underneath its poles.
Connecting these motifs (of the flames of the menorah rising, the anan & aron rising) to us: we are told "Ner hashem nishmat adam" "the soul of a human is the candle-flame of God" - a body 'contains' a soul but it is the soul which truly gives it life and motion. One can think of it as follows: when a person walks about it is the soul walking, carrying the body with it. Similar to the flames of the menorah rising from the oil; and like a soul leading a body the aron rose and travelled, without being actually carried by the people holding its poles.
The lower one's ego, the more our divine essence shines out, and the closer one is to this situation where the soul moves about carrying the body along with it, rather than vice versa
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Relating two parts of the parsha, two uses of the same word: in the context of lighting the menorah and re the aron (ark) which lifted itself and moved on its own!Β
Also relating this to a human body powered by its soul to move around, and also re Moses (Moshe Rabenu), ie any human in potential.
1. Beha'alotcha (lighting the menorah) is same word as the one appearing a little later in the parsha "Be'he'olos' ha'anan", "when the cloud of glory of God rose", and like with the phrase "vayehi binso'a ha'oron", the connotation that it moved on its own
Β ΧΦΌΦ°ΧΦ·Χ’Φ²ΧΦΉΧͺΦ°ΧΦΈ, ΧΦΆΧͺ-ΧΦ·Χ ΦΌΦ΅Χ¨ΦΉΧͺΒ
ΧΧ ΧΧΦΉ-ΧΦΉΧΦ·ΧΦ΄Χ ΧΧΦΉ-ΧΦΉΧΦΆΧ©Χ ΧΧΦΉ-ΧΦΈΧΦ΄ΧΧ, ΧΦΌΦ°ΧΦ·ΧΦ²Χ¨Φ΄ΧΧΦ° ΧΦΆΧ’ΦΈΧ ΦΈΧ Χ’Φ·Χ-ΧΦ·ΧΦΌΦ΄Χ©ΧΦ°ΧΦΌΦΈΧ ΧΦ΄Χ©ΧΦ°ΧΦΌΦΉΧ Χ’ΦΈΧΦΈΧΧ, ΧΦ·ΧΦ²Χ ΧΦΌ ΧΦ°Χ Φ΅Χ-ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ, ΧΦ°ΧΦΉΧ ΧΦ΄Χ‘ΦΌΦΈΧ’ΧΦΌ; ΧΦΌΧΦ°ΧΦ΅Χ’ΦΈΧΦΉΧͺΧΦΉ, ΧΦ΄Χ‘ΦΌΦΈΧ’ΧΦΌ.
Can't be that this double-usage/meaning is coincidence. Chazal chose the pasuk beβhaβaloscha as beginng of the parsha, and named it that, and made sure that the mention of behaaloso is part of the same parsha, to stress this word, so they are pointing out that the chumash is using this word twice in this parsha.
It is strange in both usages: in the first, it does not seem like a word for 'lighting', and the 2nd usage is a strange verb form, though it is appropriate for the mystical concept that the aron lifted itself, and was what led events, not followed.
So this all the more points to deep significance in the word opening the parsha).
2. Indeed the feeling in this part about "behaalotcha et ha'nerot" is a continuaiton of the previous psukim which are in the previous parsha, re the voice of H coming from between the kruvim, ie the aron in the mishkan. So there is a juxtaposition of the aron brit and the idea of "be'ha'alos", which is appropriate.Β
From the juxtapositon we can further learn:
Since "Ner hashem nishmas odom", behaalotcha et ha'nerot has to do with the neshama: MR had no ego so he was like a soul walking around, like the aron which continaed the luchos which were etzba elokim, a human contians ruach elokim. so we see a human walk about we think it is their legs carrying them, but like aron it is a soul, and it is carrying the person
We should learn to treat/relate ot every human as a repository of tzelm/ruach h'.
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Β
ΧΧ ΧΦΌΧΦ°ΧΧΦΉΧ, ΧΦΈΧ§Φ΄ΧΧ ΧΦΆΧͺ-ΧΦ·ΧΦΌΦ΄Χ©ΧΦ°ΧΦΌΦΈΧ, ΧΦΌΦ΄Χ‘ΦΌΦΈΧ ΧΦΆΧ’ΦΈΧ ΦΈΧ ΧΦΆΧͺ-ΧΦ·ΧΦΌΦ΄Χ©ΧΦ°ΧΦΌΦΈΧ, ΧΦ°ΧΦΉΧΦΆΧ ΧΦΈΧ’Φ΅ΧΦ»Χͺ; ΧΦΌΧΦΈΧ’ΦΆΧ¨ΦΆΧ ΧΦ΄ΧΦ°ΧΦΆΧ Χ’Φ·Χ-ΧΦ·ΧΦΌΦ΄Χ©ΧΦ°ΧΦΌΦΈΧ, ΧΦΌΦ°ΧΦ·Χ¨Φ°ΧΦ΅Χ-ΧΦ΅Χ©Χ--Χ’Φ·Χ-ΧΦΌΦΉΧ§ΦΆΧ¨.Β ΧΧ ΧΦΌΦ΅Χ ΧΦ΄ΧΦ°ΧΦΆΧ ΧͺΦΈΧΦ΄ΧΧ, ΧΦΆΧ’ΦΈΧ ΦΈΧ ΧΦ°ΧΦ·Χ‘ΦΌΦΆΧ ΦΌΧΦΌ; ΧΦΌΧΦ·Χ¨Φ°ΧΦ΅Χ-ΧΦ΅Χ©Χ, ΧΦΈΧΦ°ΧΦΈΧ.Β ΧΧ ΧΦΌΧΦ°Χ€Φ΄Χ ΧΦ΅Χ’ΦΈΧΧΦΉΧͺ ΧΦΆΧ’ΦΈΧ ΦΈΧ, ΧΦ΅Χ’Φ·Χ ΧΦΈΧΦΉΧΦΆΧ--ΧΦ°ΧΦ·ΧΦ²Χ¨Φ΅Χ ΧΦ΅Χ, ΧΦ΄Χ‘Φ°Χ’ΧΦΌ ΧΦΌΦ°Χ Φ΅Χ ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ; ΧΦΌΧΦ΄ΧΦ°Χ§ΧΦΉΧ, ΧΦ²Χ©ΧΦΆΧ¨ ΧΦ΄Χ©ΧΦ°ΧΦΌΦΈΧ-Χ©ΧΦΈΧ ΧΦΆΧ’ΦΈΧ ΦΈΧ--Χ©ΧΦΈΧ ΧΦ·ΧΦ²Χ ΧΦΌ, ΧΦΌΦ°Χ Φ΅Χ ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅ΧΒ
(so anan is also mishkan; makom = H?)
Β ΧΦ°Χ Φ·Χ’Φ²ΧΦΈΧ ΧΦΆΧ’ΦΈΧ ΦΈΧ ΧΦΌΦ·ΧΦΌΦΉΧ§ΦΆΧ¨, ΧΦ°Χ ΦΈΧ‘ΦΈΧ’ΧΦΌ; ΧΧΦΉ ΧΧΦΉΧΦΈΧ ΧΦΈΧΦ·ΧΦ°ΧΦΈΧ, ΧΦ°Χ Φ·Χ’Φ²ΧΦΈΧ ΧΦΆΧ’ΦΈΧ ΦΈΧ ΧΦ°Χ ΦΈΧ‘ΦΈΧ’ΧΦΌ.Β ΧΧ ΧΧΦΉ-ΧΦΉΧΦ·ΧΦ΄Χ ΧΧΦΉ-ΧΦΉΧΦΆΧ©Χ ΧΧΦΉ-ΧΦΈΧΦ΄ΧΧ, ΧΦΌΦ°ΧΦ·ΧΦ²Χ¨Φ΄ΧΧΦ° ΧΦΆΧ’ΦΈΧ ΦΈΧ Χ’Φ·Χ-ΧΦ·ΧΦΌΦ΄Χ©ΧΦ°ΧΦΌΦΈΧ ΧΦ΄Χ©ΧΦ°ΧΦΌΦΉΧ Χ’ΦΈΧΦΈΧΧ, ΧΦ·ΧΦ²Χ ΧΦΌ ΧΦ°Χ Φ΅Χ-ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ, ΧΦ°ΧΦΉΧ ΧΦ΄Χ‘ΦΌΦΈΧ’ΧΦΌ;Β
ΧΦΌΧΦ°ΧΦ΅Χ’ΦΈΧΦΉΧͺΧΦΉ, ΧΦ΄Χ‘ΦΌΦΈΧ’ΧΦΌ.Β ΧΧ Β Β Β
ΧΦ·ΧΦ²Χ¨ΧΦΉΧ ΧΦΌΦ°Χ¨Φ΄ΧΧͺ-Χ Χ ΦΉΧ‘Φ΅Χ’Φ· ΧΦ΄Χ€Φ°Χ Φ΅ΧΧΦΆΧ, ΧΦΌΦΆΧ¨ΦΆΧΦ° Χ©ΧΦ°ΧΦΉΧ©ΧΦΆΧͺ ΧΦΈΧΦ΄ΧΧ, ΧΦΈΧͺΧΦΌΧ¨ ΧΦΈΧΦΆΧ, ΧΦ°Χ ΧΦΌΧΦΈΧ.Β ΧΧ ΧΦ·Χ’Φ²Χ Φ·Χ Χ Χ’Φ²ΧΦ΅ΧΧΦΆΧ, ΧΧΦΉΧΦΈΧ, ΧΦΌΦ°Χ ΦΈΧ‘Φ°Χ’ΦΈΧ, ΧΦ΄Χ-ΧΦ·ΧΦΌΦ·ΧΦ²Χ ΦΆΧ.Β {Χ‘}Β ]Β {Χ‘}Β ΧΧ ΧΦ·ΧΦ°ΧΦ΄Χ ΧΦΌΦ΄Χ Φ°Χ‘ΦΉΧ’Φ· ΧΦΈΧΦΈΧ¨ΦΉΧ, ΧΦ·ΧΦΌΦΉΧΧΦΆΧ¨ ΧΦΉΧ©ΧΦΆΧ:Β Χ, ΧΦ°ΧΦΈΧ€Φ»Χ¦ΧΦΌ ΧΦΉΧΦ°ΧΦΆΧΧΦΈ, ΧΦ°ΧΦΈΧ Φ»Χ‘ΧΦΌ ΧΦ°Χ©ΧΦ·Χ Φ°ΧΦΆΧΧΦΈ, ΧΦ΄Χ€ΦΌΦΈΧ ΦΆΧΧΦΈ.Β ΧΧ ΧΦΌΧΦ°Χ Φ»ΧΦΉΧ, ΧΦΉΧΧΦ·Χ¨
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Beha'aloscha: 11:16 and on: M"R is happy to have hashem give form MR's power to the zkenim, and then is happy that eldad and medad are giving nevuah and says halevay all would be, this is MR's lack of ego.
12:3 MR onov...
Β ..
Shlach: 14:12: Hashem tells MR he'll kill the Jewsih people and set MR in ther place. MR has no ego and is not tempted, instead prays for forgiveness of the people.
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Β ΧΧΧΧΧ¨ Χ€Χ¨Χ§ Χ
Χ ΧΦ·ΧΦ°ΧΦ·ΧΦΌΦ΅Χ¨ ΧΦ°ΧΧΦΈΧ, ΧΦΆΧ-ΧΦΉΧ©ΧΦΆΧ ΧΦΌΦ΅ΧΧΦΉΧ¨.Β Χ ΧΦΌΦ·ΧΦΌΦ΅Χ¨, ΧΦΆΧ-ΧΦ·ΧΦ²Χ¨ΦΉΧ, ΧΦ°ΧΦΈΧΦ·Χ¨Φ°ΧͺΦΌΦΈ, ΧΦ΅ΧΦΈΧΧ:Β ΧΦΌΦ°ΧΦ·Χ’Φ²ΧΦΉΧͺΦ°ΧΦΈ, ΧΦΆΧͺ-ΧΦ·Χ ΦΌΦ΅Χ¨ΦΉΧͺ, ΧΦΆΧ-ΧΧΦΌΧ Χ€ΦΌΦ°Χ Φ΅Χ ΧΦ·ΧΦΌΦ°Χ ΧΦΉΧ¨ΦΈΧ, ΧΦΈΧΦ΄ΧΧ¨ΧΦΌ Χ©ΧΦ΄ΧΦ°Χ’Φ·Χͺ ΧΦ·Χ ΦΌΦ΅Χ¨ΧΦΉΧͺ.Β Χ ΧΦ·ΧΦΌΦ·Χ’Φ·Χ©Χ ΧΦΌΦ΅Χ, ΧΦ·ΧΦ²Χ¨ΦΉΧ--ΧΦΆΧ-ΧΧΦΌΧ Χ€ΦΌΦ°Χ Φ΅Χ ΧΦ·ΧΦΌΦ°Χ ΧΦΉΧ¨ΦΈΧ, ΧΦΆΧ’Φ±ΧΦΈΧ Χ Φ΅Χ¨ΦΉΧͺΦΆΧΧΦΈ:Β ΧΦΌΦ·ΧΦ²Χ©ΧΦΆΧ¨ Χ¦Φ΄ΧΦΌΦΈΧ ΧΦ°ΧΧΦΈΧ, ΧΦΆΧͺ-ΧΦΉΧ©ΧΦΆΧ.Β Χ ΧΦ°ΧΦΆΧ ΧΦ·Χ’Φ²Χ©ΧΦ΅Χ ΧΦ·ΧΦΌΦ°Χ ΦΉΧ¨ΦΈΧ ΧΦ΄Χ§Φ°Χ©ΧΦΈΧ ΧΦΈΧΦΈΧ, Χ’Φ·Χ-ΧΦ°Χ¨Φ΅ΧΦΈΧΦΌ Χ’Φ·Χ-Χ€ΦΌΦ΄Χ¨Φ°ΧΦΈΧΦΌ ΧΦ΄Χ§Φ°Χ©ΧΦΈΧ ΧΦ΄ΧΧ: Β ΧΦΌΦ·ΧΦΌΦ·Χ¨Φ°ΧΦΆΧ, ΧΦ²Χ©ΧΦΆΧ¨ ΧΦΆΧ¨Φ°ΧΦΈΧ ΧΦ°ΧΧΦΈΧ ΧΦΆΧͺ-ΧΦΉΧ©ΧΦΆΧ--ΧΦΌΦ΅Χ Χ’ΦΈΧ©ΧΦΈΧ, ΧΦΆΧͺ-ΧΦ·ΧΦΌΦ°Χ ΦΉΧ¨ΦΈΧ.Β {Χ€}
Later, at end of parsha, Gd mentions "I speak to him in mareh' not riddles etc. So this is a commentary, explaining the detail, that MR even could see the exact specificaiotns of a complicated artiststic menorah, not like 'makel shaked ani roeh' which Gd said was actually pretty good!Β
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ΧΧ ΧΦΌΧΦ°ΧΧΦΉΧ, ΧΦΈΧ§Φ΄ΧΧ ΧΦΆΧͺ-ΧΦ·ΧΦΌΦ΄Χ©ΧΦ°ΧΦΌΦΈΧ, ΧΦΌΦ΄Χ‘ΦΌΦΈΧ ΧΦΆΧ’ΦΈΧ ΦΈΧ ΧΦΆΧͺ-ΧΦ·ΧΦΌΦ΄Χ©ΧΦ°ΧΦΌΦΈΧ, ΧΦ°ΧΦΉΧΦΆΧ ΧΦΈΧ’Φ΅ΧΦ»Χͺ; ΧΦΌΧΦΈΧ’ΦΆΧ¨ΦΆΧ ΧΦ΄ΧΦ°ΧΦΆΧ Χ’Φ·Χ-ΧΦ·ΧΦΌΦ΄Χ©ΧΦ°ΧΦΌΦΈΧ,ΧΦΌΦ°ΧΦ·Χ¨Φ°ΧΦ΅Χ-ΧΦ΅Χ©Χ--Χ’Φ·Χ-ΧΦΌΦΉΧ§ΦΆΧ¨.Β ΧΧ ΧΦΌΦ΅Χ ΧΦ΄ΧΦ°ΧΦΆΧ ΧͺΦΈΧΦ΄ΧΧ, ΧΦΆΧ’ΦΈΧ ΦΈΧ ΧΦ°ΧΦ·Χ‘ΦΌΦΆΧ ΦΌΧΦΌ; ΧΦΌΧΦ·Χ¨Φ°ΧΦ΅Χ-ΧΦ΅Χ©Χ, ΧΦΈΧΦ°ΧΦΈΧ.Β Β
Maybe it means the anan seemed like fire at night, or that it was neither anan nor fire, but shechinah, and what was seen was anan by day and fire by night. (like my qp article).
And maybe it is related to the fact that ubehe'olos hamishkan, is like 'behaaloscha' which means 'to light', so it is 'when the anan was lit', ie it became like fire, but actually it was only during the day tha tthey traeled, and then the anan was not fire??
Χ, ΧΦ΅Χ’Φ·Χ ΧΦΈΧΦΉΧΦΆΧ--ΧΦ°ΧΦ·ΧΦ²Χ¨Φ΅Χ ΧΦ΅Χ, ΧΦ΄Χ‘Φ°Χ’ΧΦΌ ΧΦΌΦ°Χ Φ΅Χ ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ; ΧΦΌΧΦ΄ΧΦ°Χ§ΧΦΉΧ, ΧΦ²Χ©ΧΦΆΧ¨ ΧΦ΄Χ©ΧΦ°ΧΦΌΦΈΧ-Χ©ΧΦΈΧ ΧΦΆΧ’ΦΈΧ ΦΈΧ--Χ©ΧΦΈΧ ΧΦ·ΧΦ²Χ ΧΦΌ, ΧΦΌΦ°Χ Φ΅Χ ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ.Β ΧΧ Χ’Φ·Χ-Χ€ΦΌΦ΄Χ ΧΦ°ΧΧΦΈΧ, ΧΦ΄Χ‘Φ°Χ’ΧΦΌ ΧΦΌΦ°Χ Φ΅Χ ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ, ΧΦ°Χ’Φ·Χ-Χ€ΦΌΦ΄Χ ΧΦ°ΧΧΦΈΧ, ΧΦ·ΧΦ²Χ ΧΦΌ:Β ΧΦΌΦΈΧ-ΧΦ°ΧΦ΅Χ, ΧΦ²Χ©ΧΦΆΧ¨ ΧΦ΄Χ©ΧΦ°ΧΦΌΦΉΧ ΧΦΆΧ’ΦΈΧ ΦΈΧ Χ’Φ·Χ-ΧΦ·ΧΦΌΦ΄Χ©ΧΦ°ΧΦΌΦΈΧ--ΧΦ·ΧΦ²Χ ΧΦΌ.Β
The action 'lishkon' is for the anan, which indeed is Gd;s presence, so it is 'veshachanti', via the anan. And therefore 'mishkan' is the anan too
Β ΧΧΧΦΌΧΦ°ΧΦ·ΧΦ²Χ¨Φ΄ΧΧΦ° ΧΦΆΧ’ΦΈΧ ΦΈΧ Χ’Φ·Χ-ΧΦ·ΧΦΌΦ΄Χ©ΧΦ°ΧΦΌΦΈΧ, ΧΦΈΧΦ΄ΧΧ Χ¨Φ·ΧΦΌΦ΄ΧΧ--ΧΦ°Χ©ΧΦΈΧΦ°Χ¨ΧΦΌ ΧΦ°Χ Φ΅Χ-ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ ΧΦΆΧͺ-ΧΦ΄Χ©ΧΦ°ΧΦΆΧ¨ΦΆΧͺ ΧΦ°ΧΧΦΈΧ, ΧΦ°ΧΦΉΧ ΧΦ΄Χ‘ΦΌΦΈΧ’ΧΦΌ.Β Χ ΧΦ°ΧΦ΅Χ©Χ ΧΦ²Χ©ΧΦΆΧ¨ ΧΦ΄ΧΦ°ΧΦΆΧ ΧΦΆΧ’ΦΈΧ ΦΈΧ, ΧΦΈΧΦ΄ΧΧ ΧΦ΄Χ‘Φ°Χ€ΦΌΦΈΧ¨--Χ’Φ·Χ-ΧΦ·ΧΦΌΦ΄Χ©ΧΦ°ΧΦΌΦΈΧ; Χ’Φ·Χ-Χ€ΦΌΦ΄Χ ΧΦ°ΧΧΦΈΧ ΧΦ·ΧΦ²Χ ΧΦΌ, ΧΦ°Χ’Φ·Χ-Χ€ΦΌΦ΄Χ ΧΦ°ΧΧΦΈΧ ΧΦ΄Χ‘ΦΌΦΈΧ’ΧΦΌ.Β ΧΧ ΧΦ°ΧΦ΅Χ©Χ ΧΦ²Χ©ΧΦΆΧ¨-ΧΦ΄ΧΦ°ΧΦΆΧ ΧΦΆΧ’ΦΈΧ ΦΈΧ, ΧΦ΅Χ’ΦΆΧ¨ΦΆΧ Χ’Φ·Χ-ΧΦΌΦΉΧ§ΦΆΧ¨, ΧΦ°Χ Φ·Χ’Φ²ΧΦΈΧ ΧΦΆΧ’ΦΈΧ ΦΈΧ ΧΦΌΦ·ΧΦΌΦΉΧ§ΦΆΧ¨, ΧΦ°Χ ΦΈΧ‘ΦΈΧ’ΧΦΌ; ΧΧΦΉ ΧΧΦΉΧΦΈΧ ΧΦΈΧΦ·ΧΦ°ΧΦΈΧ, ΧΦ°Χ Φ·Χ’Φ²ΧΦΈΧ ΧΦΆΧ’ΦΈΧ ΦΈΧ ΧΦ°Χ ΦΈΧ‘ΦΈΧ’ΧΦΌ.Β ΧΧ ΧΧΦΉ-ΧΦΉΧΦ·ΧΦ΄Χ ΧΧΦΉ-ΧΦΉΧΦΆΧ©Χ ΧΧΦΉ-ΧΦΈΧΦ΄ΧΧ, ΧΦΌΦ°ΧΦ·ΧΦ²Χ¨Φ΄ΧΧΦ° ΧΦΆΧ’ΦΈΧ ΦΈΧ Χ’Φ·Χ-ΧΦ·ΧΦΌΦ΄Χ©ΧΦ°ΧΦΌΦΈΧ ΧΦ΄Χ©ΧΦ°ΧΦΌΦΉΧ Χ’ΦΈΧΦΈΧΧ, ΧΦ·ΧΦ²Χ ΧΦΌ ΧΦ°Χ Φ΅Χ-ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ, ΧΦ°ΧΦΉΧ ΧΦ΄Χ‘ΦΌΦΈΧ’ΧΦΌ; ΧΦΌΧΦ°ΧΦ΅Χ’ΦΈΧΦΉΧͺΧΦΉ, ΧΦ΄Χ‘ΦΌΦΈΧ’ΧΦΌ.
what does this last pasuk here mean?:Β
Β Β ΧΧ Χ’Φ·Χ-Χ€ΦΌΦ΄Χ ΧΦ°ΧΧΦΈΧ ΧΦ·ΧΦ²Χ ΧΦΌ, ΧΦ°Χ’Φ·Χ-Χ€ΦΌΦ΄Χ ΧΦ°ΧΧΦΈΧ ΧΦ΄Χ‘ΦΌΦΈΧ’ΧΦΌ:Β ΧΦΆΧͺ-ΧΦ΄Χ©ΧΦ°ΧΦΆΧ¨ΦΆΧͺ ΧΦ°ΧΧΦΈΧ Χ©ΧΦΈΧΦΈΧ¨ΧΦΌ, Χ’Φ·Χ-Χ€ΦΌΦ΄Χ ΧΦ°ΧΧΦΈΧ ΧΦΌΦ°ΧΦ·Χ-ΧΦΉΧ©ΧΦΆΧ.
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ΧΧ ΧΦ·ΧΦ°ΧΦ΄Χ ΧΦΌΦ·Χ©ΦΌΧΦΈΧ ΦΈΧ ΧΦ·Χ©ΦΌΧΦ΅Χ Φ΄ΧΧͺ, ΧΦΌΦ·ΧΦΉΧΦΆΧ©Χ ΧΦ·Χ©ΦΌΧΦ΅Χ Φ΄Χ--ΧΦΌΦ°Χ’ΦΆΧ©ΧΦ°Χ¨Φ΄ΧΧ ΧΦΌΦ·ΧΦΉΧΦΆΧ©Χ; Χ Φ·Χ’Φ²ΧΦΈΧ, ΧΦΆΧ’ΦΈΧ ΦΈΧ, ΧΦ΅Χ’Φ·Χ, ΧΦ΄Χ©ΧΦ°ΧΦΌΦ·Χ ΧΦΈΧ’Φ΅ΧΦ»Χͺ.Β ΧΧ ΧΦ·ΧΦΌΦ΄Χ‘Φ°Χ’ΧΦΌ ΧΦ°Χ Φ΅Χ-ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ ΧΦ°ΧΦ·Χ‘Φ°Χ’Φ΅ΧΧΦΆΧ, ΧΦ΄ΧΦΌΦ΄ΧΦ°ΧΦΌΦ·Χ¨ Χ‘Φ΄ΧΧ ΦΈΧ; ΧΦ·ΧΦΌΦ΄Χ©ΧΦ°ΧΦΌΦΉΧ ΧΦΆΧ’ΦΈΧ ΦΈΧ, ΧΦΌΦ°ΧΦ΄ΧΦ°ΧΦΌΦ·Χ¨ Χ€ΦΌΦΈΧΧ¨ΦΈΧ.Β ΧΧ ΧΦ·ΧΦΌΦ΄Χ‘Φ°Χ’ΧΦΌ, ΧΦΌΦΈΧ¨Φ΄ΧΧ©ΧΦΉΧ ΦΈΧ, Χ’Φ·Χ-Χ€ΦΌΦ΄Χ ΧΦ°ΧΧΦΈΧ, ΧΦΌΦ°ΧΦ·Χ-ΧΦΉΧ©ΧΦΆΧ.Β ΧΧ ΧΦ·ΧΦΌΦ΄Χ‘ΦΌΦ·Χ’ ΧΦΌΦΆΧΦΆΧ ΧΦ·ΧΦ²Χ Φ΅Χ ΧΦ°Χ Φ΅Χ-ΧΦ°ΧΧΦΌΧΦΈΧ, ΧΦΌΦΈΧ¨Φ΄ΧΧ©ΧΦΉΧ ΦΈΧ--ΧΦ°Χ¦Φ΄ΧΦ°ΧΦΉΧͺΦΈΧ; ΧΦ°Χ’Φ·Χ-Χ¦Φ°ΧΦΈΧΧΦΉ--Χ Φ·ΧΦ°Χ©ΧΧΦΉΧ, ΧΦΌΦΆΧ-Χ’Φ·ΧΦΌΦ΄ΧΧ ΦΈΧΦΈΧ.Β ΧΧ ΧΦ°Χ’Φ·Χ-Χ¦Φ°ΧΦΈΧ--ΧΦ·ΧΦΌΦ΅Χ, ΧΦΌΦ°Χ Φ΅Χ ΧΦ΄Χ©ΦΌΧΦΈΧ©ΧΦΈΧ¨:Β Χ Φ°ΧͺΦ·Χ Φ°ΧΦ΅Χ, ΧΦΌΦΆΧ-Χ¦ΧΦΌΧ’ΦΈΧ¨.Β ΧΧ ΧΦ°Χ’Φ·Χ-Χ¦Φ°ΧΦΈΧ--ΧΦ·ΧΦΌΦ΅Χ, ΧΦΌΦ°Χ Φ΅Χ ΧΦ°ΧΧΦΌΧΦ»Χ:Β ΧΦ±ΧΦ΄ΧΧΦΈΧ, ΧΦΌΦΆΧ-ΧΦ΅ΧΦΉΧ.Β ΧΧ ΧΦ°ΧΧΦΌΧ¨Φ·Χ, ΧΦ·ΧΦΌΦ΄Χ©ΧΦ°ΧΦΌΦΈΧ; ΧΦ°Χ ΦΈΧ‘Φ°Χ’ΧΦΌ ΧΦ°Χ Φ΅Χ-ΧΦ΅Χ¨Φ°Χ©ΧΧΦΉΧ ΧΦΌΧΦ°Χ Φ΅Χ ΧΦ°Χ¨ΦΈΧ¨Φ΄Χ, Χ ΦΉΧ©ΧΦ°ΧΦ΅Χ ΧΦ·ΧΦΌΦ΄Χ©ΧΦ°ΧΦΌΦΈΧ.Β ΧΧ ΧΦ°Χ ΦΈΧ‘Φ·Χ’, ΧΦΌΦΆΧΦΆΧ ΧΦ·ΧΦ²Χ Φ΅Χ Χ¨Φ°ΧΧΦΌΧΦ΅Χ--ΧΦ°Χ¦Φ΄ΧΦ°ΧΦΉΧͺΦΈΧ; ΧΦ°Χ’Φ·Χ-Χ¦Φ°ΧΦΈΧΧΦΉ--ΧΦ±ΧΦ΄ΧΧ¦ΧΦΌΧ¨, ΧΦΌΦΆΧ-Χ©ΧΦ°ΧΦ΅ΧΧΧΦΌΧ¨.Β ΧΧ ΧΦ°Χ’Φ·Χ-Χ¦Φ°ΧΦΈΧ--ΧΦ·ΧΦΌΦ΅Χ, ΧΦΌΦ°Χ Φ΅Χ Χ©ΧΦ΄ΧΦ°Χ’ΧΦΉΧ:Β Χ©ΧΦ°ΧΦ»ΧΦ΄ΧΧΦ΅Χ, ΧΦΌΦΆΧ-Χ¦ΧΦΌΧ¨Φ΄ΧΧ©ΧΦ·ΧΦΌΦΈΧ.Β Χ ΧΦ°Χ’Φ·Χ-Χ¦Φ°ΧΦΈΧ, ΧΦ·ΧΦΌΦ΅Χ ΧΦ°Χ Φ΅Χ-ΧΦΈΧ:Β ΧΦΆΧΦ°ΧΦΈΧ‘ΦΈΧ£, ΧΦΌΦΆΧ-ΧΦΌΦ°Χ’ΧΦΌΧΦ΅Χ.Β ΧΧ ΧΦ°Χ ΦΈΧ‘Φ°Χ’ΧΦΌ, ΧΦ·Χ§ΦΌΦ°ΧΦΈΧͺΦ΄ΧΧ, Χ ΦΉΧ©ΧΦ°ΧΦ΅Χ, ΧΦ·ΧΦΌΦ΄Χ§Φ°ΧΦΌΦΈΧ©Χ; ΧΦ°ΧΦ΅Χ§Φ΄ΧΧΧΦΌ ΧΦΆΧͺ-ΧΦ·ΧΦΌΦ΄Χ©ΧΦ°ΧΦΌΦΈΧ, Χ’Φ·Χ-ΧΦΌΦΉΧΦΈΧ.
ΧΧ ΧΦ·ΧΦΌΦ΄Χ‘Φ°Χ’ΧΦΌ ΧΦ΅ΧΦ·Χ¨ ΧΦ°ΧΧΦΈΧ, ΧΦΌΦΆΧ¨ΦΆΧΦ° Χ©ΧΦ°ΧΦΉΧ©ΧΦΆΧͺ ΧΦΈΧΦ΄ΧΧ; ΧΦ·ΧΦ²Χ¨ΧΦΉΧ ΧΦΌΦ°Χ¨Φ΄ΧΧͺ-ΧΦ°ΧΧΦΈΧ Χ ΦΉΧ‘Φ΅Χ’Φ· ΧΦ΄Χ€Φ°Χ Φ΅ΧΧΦΆΧ, ΧΦΌΦΆΧ¨ΦΆΧΦ° Χ©ΧΦ°ΧΦΉΧ©ΧΦΆΧͺ ΧΦΈΧΦ΄ΧΧ, ΧΦΈΧͺΧΦΌΧ¨ ΧΦΈΧΦΆΧ, ΧΦ°Χ ΧΦΌΧΦΈΧ.Β ΧΧ ΧΦ·Χ’Φ²Χ Φ·Χ ΧΦ°ΧΧΦΈΧ Χ’Φ²ΧΦ΅ΧΧΦΆΧ, ΧΧΦΉΧΦΈΧ, ΧΦΌΦ°Χ ΦΈΧ‘Φ°Χ’ΦΈΧ, ΧΦ΄Χ-ΧΦ·ΧΦΌΦ·ΧΦ²Χ ΦΆΧ.Β {Χ‘}Β ]Β {Χ‘}Β ΧΧ ΧΦ·ΧΦ°ΧΦ΄Χ ΧΦΌΦ΄Χ Φ°Χ‘ΦΉΧ’Φ· ΧΦΈΧΦΈΧ¨ΦΉΧ, ΧΦ·ΧΦΌΦΉΧΧΦΆΧ¨ ΧΦΉΧ©ΧΦΆΧ:Β Χ§ΧΦΌΧΦΈΧ ΧΦ°ΧΧΦΈΧ, ΧΦ°ΧΦΈΧ€Φ»Χ¦ΧΦΌ ΧΦΉΧΦ°ΧΦΆΧΧΦΈ, ΧΦ°ΧΦΈΧ Φ»Χ‘ΧΦΌ ΧΦ°Χ©ΧΦ·Χ Φ°ΧΦΆΧΧΦΈ, ΧΦ΄Χ€ΦΌΦΈΧ ΦΆΧΧΦΈ.Β ΧΧ ΧΦΌΧΦ°Χ Φ»ΧΦΉΧ, ΧΦΉΧΧΦ·Χ¨:Β Χ©ΧΧΦΌΧΦΈΧ ΧΦ°ΧΧΦΈΧ, Χ¨Φ΄ΧΦ°ΧΧΦΉΧͺ ΧΦ·ΧΦ°Χ€Φ΅Χ ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ.Β {Χ‘}Β ]Β {Χ€}
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The chatzotzrah is not just an instrument, it is a holy one, made miksha, etc, and there is special emphasis on which sounds to use for what, not that it is just advice that they should themselves choose separate sounds for thes ethings (like Yisro is advice..or is the Yiosro advice turned into a religious institution that now has significance on its own?)
Tekiah and teruah are mentioned.
And the word 'zikaron' is prominent. As well as when we are in trouble and need to reutnr to hashem and be saved form a war situaiotn etc.
So when we are told elswhereΒ 'yom zichron teruah' and that it is a holy day etc, there is this context!
Χ ΧΦ·ΧΦ°ΧΦ·ΧΦΌΦ΅Χ¨ ΧΦ°ΧΧΦΈΧ, ΧΦΆΧ-ΧΦΉΧ©ΧΦΆΧ ΧΦΌΦ΅ΧΧΦΉΧ¨.Β Χ Χ’Φ²Χ©ΧΦ΅Χ ΧΦ°ΧΦΈ, Χ©ΧΦ°ΧͺΦΌΦ΅Χ ΧΦ²Χ¦ΧΦΉΧ¦Φ°Χ¨ΦΉΧͺ ΧΦΌΦΆΧ‘ΦΆΧ£--ΧΦ΄Χ§Φ°Χ©ΧΦΈΧ, ΧͺΦΌΦ·Χ’Φ²Χ©ΧΦΆΧ ΧΦΉΧͺΦΈΧ; ΧΦ°ΧΦΈΧΧΦΌ ΧΦ°ΧΦΈ ΧΦ°ΧΦ΄Χ§Φ°Χ¨ΦΈΧ ΧΦΈΧ’Φ΅ΧΦΈΧ, ΧΦΌΧΦ°ΧΦ·Χ‘ΦΌΦ·Χ’ ΧΦΆΧͺ-ΧΦ·ΧΦΌΦ·ΧΦ²Χ ΧΦΉΧͺ.Β Χ ΧΦ°ΧͺΦΈΧ§Φ°Χ’ΧΦΌ,ΧΦΌΦΈΧΦ΅Χ--ΧΦ°Χ ΧΦΉΧ’Φ²ΧΧΦΌ ΧΦ΅ΧΦΆΧΧΦΈ ΧΦΌΦΈΧ-ΧΦΈΧ’Φ΅ΧΦΈΧ, ΧΦΆΧ-Χ€ΦΌΦΆΧͺΦ·Χ ΧΦΉΧΦΆΧ ΧΧΦΉΧ’Φ΅Χ.Β Χ ΧΦ°ΧΦ΄Χ-ΧΦΌΦ°ΧΦ·ΧΦ·Χͺ, ΧΦ΄ΧͺΦ°Χ§ΦΈΧ’ΧΦΌ--ΧΦ°Χ ΧΦΉΧ’Φ²ΧΧΦΌ ΧΦ΅ΧΦΆΧΧΦΈ ΧΦ·Χ ΦΌΦ°Χ©ΧΦ΄ΧΧΦ΄ΧΧ, Χ¨ΦΈΧΧ©ΧΦ΅Χ ΧΦ·ΧΦ°Χ€Φ΅Χ ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ.Β Χ ΧΦΌΧͺΦ°Χ§Φ·Χ’Φ°ΧͺΦΌΦΆΧ, ΧͺΦΌΦ°Χ¨ΧΦΌΧ’ΦΈΧ--ΧΦ°Χ ΦΈΧ‘Φ°Χ’ΧΦΌ, ΧΦ·ΧΦΌΦ·ΧΦ²Χ ΧΦΉΧͺ, ΧΦ·ΧΦΉΧ Φ΄ΧΧ, Χ§Φ΅ΧΦ°ΧΦΈΧ.Β Χ ΧΦΌΧͺΦ°Χ§Φ·Χ’Φ°ΧͺΦΌΦΆΧ ΧͺΦΌΦ°Χ¨ΧΦΌΧ’ΦΈΧ, Χ©ΧΦ΅Χ Φ΄ΧΧͺ--ΧΦ°Χ ΦΈΧ‘Φ°Χ’ΧΦΌ ΧΦ·ΧΦΌΦ·ΧΦ²Χ ΧΦΉΧͺ, ΧΦ·ΧΦΉΧ Φ΄ΧΧ ΧͺΦΌΦ΅ΧΧΦΈΧ ΦΈΧ; ΧͺΦΌΦ°Χ¨ΧΦΌΧ’ΦΈΧ ΧΦ΄ΧͺΦ°Χ§Φ°Χ’ΧΦΌ, ΧΦ°ΧΦ·Χ‘Φ°Χ’Φ΅ΧΧΦΆΧ.Β Χ ΧΦΌΧΦ°ΧΦ·Χ§Φ°ΧΦ΄ΧΧ, ΧΦΆΧͺ-ΧΦ·Χ§ΦΌΦΈΧΦΈΧ--ΧͺΦΌΦ΄ΧͺΦ°Χ§Φ°Χ’ΧΦΌ, ΧΦ°ΧΦΉΧ ΧͺΦΈΧ¨Φ΄ΧΧ’ΧΦΌ.Β Χ ΧΦΌΧΦ°Χ Φ΅Χ ΧΦ·ΧΦ²Χ¨ΦΉΧ ΧΦ·ΧΦΌΦΉΧΦ²Χ Φ΄ΧΧ, ΧΦ΄ΧͺΦ°Χ§Φ°Χ’ΧΦΌ ΧΦΌΦ·ΧΦ²Χ¦ΦΉΧ¦Φ°Χ¨ΧΦΉΧͺ; ΧΦ°ΧΦΈΧΧΦΌ ΧΦΈΧΦΆΧ ΧΦ°ΧΦ»Χ§ΦΌΦ·Χͺ Χ’ΧΦΉΧΦΈΧ, ΧΦ°ΧΦΉΧ¨ΦΉΧͺΦ΅ΧΧΦΆΧ.Β Χ ΧΦ°ΧΦ΄Χ-ΧͺΦΈΧΦΉΧΧΦΌ ΧΦ΄ΧΦ°ΧΦΈΧΦΈΧ ΧΦΌΦ°ΧΦ·Χ¨Φ°Χ¦Φ°ΧΦΆΧ, Χ’Φ·Χ-ΧΦ·Χ¦ΦΌΦ·Χ¨ ΧΦ·Χ¦ΦΌΦΉΧ¨Φ΅Χ¨ ΧΦΆΧͺΦ°ΧΦΆΧ--ΧΦ·ΧΦ²Χ¨Φ΅Χ’ΦΉΧͺΦΆΧ, ΧΦΌΦ·ΧΦ²Χ¦ΦΉΧ¦Φ°Χ¨ΦΉΧͺ;ΧΦ°Χ Φ΄ΧΦ°ΧΦΌΦ·Χ¨Φ°ΧͺΦΌΦΆΧ, ΧΦ΄Χ€Φ°Χ Φ΅Χ ΧΦ°ΧΧΦΈΧ ΧΦ±ΧΦΉΧΦ΅ΧΧΦΆΧ, ΧΦ°Χ ΧΦΉΧ©ΧΦ·Χ’Φ°ΧͺΦΌΦΆΧ, ΧΦ΅ΧΦΉΧΦ°ΧΦ΅ΧΧΦΆΧ.Β Χ ΧΦΌΧΦ°ΧΧΦΉΧ Χ©ΧΦ΄ΧΦ°ΧΦ·ΧͺΦ°ΧΦΆΧ ΧΦΌΧΦ°ΧΧΦΉΧ’Φ²ΧΦ΅ΧΧΦΆΧ, ΧΦΌΧΦ°Χ¨ΦΈΧΧ©ΧΦ΅Χ ΧΦΈΧΦ°Χ©ΧΦ΅ΧΧΦΆΧ--ΧΦΌΧͺΦ°Χ§Φ·Χ’Φ°ΧͺΦΌΦΆΧ ΧΦΌΦ·ΧΦ²Χ¦ΦΉΧ¦Φ°Χ¨ΦΉΧͺ Χ’Φ·Χ Χ’ΦΉΧΦΉΧͺΦ΅ΧΧΦΆΧ, ΧΦ°Χ’Φ·Χ ΧΦ΄ΧΦ°ΧΦ΅Χ Χ©ΧΦ·ΧΦ°ΧΦ΅ΧΧΦΆΧ; ΧΦ°ΧΦΈΧΧΦΌ ΧΦΈΧΦΆΧ ΧΦ°ΧΦ΄ΧΦΌΦΈΧ¨ΧΦΉΧ ΧΦ΄Χ€Φ°Χ Φ΅Χ ΧΦ±ΧΦΉΧΦ΅ΧΧΦΆΧ, ΧΦ²Χ Φ΄Χ ΧΦ°ΧΧΦΈΧ ΧΦ±ΧΦΉΧΦ΅ΧΧΦΆΧ.Β {Χ€}
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Relating to the chapter whose Hebrew text is included below: People complain, and haMan is mentioned (our eyes are to Haman)!
Χ ΧΧ ΧΧ¨Χ©ΧΧͺ ΧΧͺΧΧ¨Χ ΧΧΧ Χ Χ Χ’Χ Χ© Β ΧΧΧ ΧΧΧ Χ‘ΧΧΧ ΧΧͺ ΧͺΧΧ¦ΧΧΧͺΧ Χ©Χ ΧΧ’Χ©ΧΧ.
Χ' Χ©ΧΧ ΧΧͺ ΧΧ©ΧΧΧ ΧΧΧ Χ ΧΧ©Χ¨ΧΧ ΧΧΧ ΧΧ¨Χ ΧΧΧΧͺΧ Χ©Χ ΧΧΧ€ΧΧ. ΧΧΧΧ ΧΧ Χ' Χ©ΧΧ ΧΧͺ ΧΧ©ΧΧΧ ΧΧΧͺΧ¨ ΧΧΧ ΧΧΧΧΧ Β ΧΧΧ ΧΧͺΧ?
ΧΧΧΧΧΧΧ ΧΧΧ Χ¦Χ¨ΧΧΧΧ ΧΧΧ’Χͺ ΧΧΧΧ¨Χ Χ' ΧΧ "ΧΧΧΧΧͺΧ..ΧΧ¦Χ ΧΧΧ€ΧΧ.." Χ©Χ' ΧΧ Χ¨Χ¦Χ Χ©ΧΧΧΧΧ. ΧΧ ΧΧΧ©Χ¨ ΧΧΧΧ ΧΧΧ ΧΧΧͺ ΧΧΧ ΧΧ¨ΧΧ©Χ.
ΧΧ¦Χ ΧΧΧ€ΧΧ
ΧΧΧ Χ©ΧΧ¦ΧΧ Χ ΧΧΧ"Χ Χ©ΧΧΧΧΧΧ ΧΧ‘ΧΧΧΧΧͺ ΧΧ’Χ ΧΧΧ ΧΧ ΧΧΧΧ§Χ ΧΧ€Χͺ ΧͺΧΧΧ¨ Χ‘ΧΧ€Χ Χ©ΧΧ¦Χ ΧΧΧ Χ ΧΧ Χ‘ΧΧ¨Χ¨ ΧΧΧΧ¨Χ. Χ’Χ ΧΧ£ Χ©ΧΧΧ ΧΧΧͺΧ¨Χͺ ΧΧ ΧΧΧ Χ’ΧΧΧ ΧΧ ΧΧ©ΧΧͺ ΧΧΧͺΧ ΧΧΧΧ©Χ. ΧΧΧͺ ΧΧΧΧ¨Χͺ Χ ΧΧ ΧΧ¨Χ©ΧΧͺ ΧΧͺΧΧ¨Χ ΧΧΧ Χ Χ Χ’Χ Χ© Β ΧΧΧ ΧΧΧ Χ‘ΧΧΧ ΧΧͺ ΧΧͺΧΧ¦ΧΧΧͺ Χ©Χ ΧΧ’Χ©ΧΧ.
ΧΧΧΧΧΧ ΧΧΧ ΧΧΧ§Χ¨Χ ΧΧ©ΧΧΧ. Χ' ΧΧΧ ΧΧ Χ©Χ©ΧΧ ΧΧͺ ΧΧ©ΧΧΧ ΧΧΧ Χ ΧΧ©Χ¨ΧΧ ΧΧΧ ΧΧ¨Χ ΧΧΧΧͺΧ Χ©Χ ΧΧΧ€ΧΧ. ΧΧΧΧ ΧΧ Χ' ΧΧΧ¨ΧΧ ΧΧͺ ΧΧ©ΧΧΧ ΧΧΧͺΧ¨ ΧΧΧ ΧΧΧΧΧΧ Β ΧΧΧ ΧΧͺΧ!
ΧΧΧΧΧΧΧ ΧΧΧ Χ¦Χ¨ΧΧΧΧ ΧΧΧ’Χͺ ΧΧΧΧ¨Χ Χ' "ΧΧΧΧΧͺΧ... Χ’Χ ΧΧ©Χ¨ ΧΧ¦Χ ΧΧΧ€ΧΧ" (ΧΧΧΧΧ¨ ΧΧ ΧΧΒΧ) Χ©Χ' ΧΧ Χ¨Χ¦Χ Χ©ΧΧΧΧΧ. ΧΧ ΧΧΧ©Χ¨ ΧΧΧΧ ΧΧΧ ΧΧΧͺ ΧΧΧ ΧΧ¨ΧΧ©Χ.
.. ..
God takes from the ruach of M"R, and Gd's ruach and places on the zkenim, and later a Ruach comes from God to bring the slov which ends up killing them.
M"R is happy/relieved to not be the sole leader, and then we are told he is the most humble, so God is clearing M"R of wrongdoing in this, and telling us like 'veroa'acha vesomach belibo" that M"R was really happy, not pretenidn or jealous.
And he was happy about eldad and medad too.
And then we are told 'bemar'eh, peh el peh' etc, ie that;s why M"R was abl to give the mesorah, aspeklariyah me'ira, bec no ego. etc.
Χ ΧΦ·ΧΦ°ΧΦ΄Χ ΧΦΈΧ’ΦΈΧ ΧΦΌΦ°ΧΦ΄ΧͺΦ°ΧΦΉΧ Φ°Χ Φ΄ΧΧ, Χ¨Φ·Χ’ ΧΦΌΦ°ΧΦΈΧΦ°Χ Φ΅Χ ΧΦ°ΧΧΦΈΧ; ΧΦ·ΧΦΌΦ΄Χ©ΧΦ°ΧΦ·Χ’ ΧΦ°ΧΧΦΈΧ, ΧΦ·ΧΦΌΦ΄ΧΦ·Χ¨ ΧΦ·Χ€ΦΌΧΦΉ, ΧΦ·ΧͺΦΌΦ΄ΧΦ°Χ’Φ·Χ¨-ΧΦΌΦΈΧ ΧΦ΅Χ©Χ ΧΦ°ΧΧΦΈΧ, ΧΦ·ΧͺΦΌΦΉΧΧΦ·Χ ΧΦΌΦ΄Χ§Φ°Χ¦Φ΅Χ ΧΦ·ΧΦΌΦ·ΧΦ²Χ ΦΆΧ.Β Χ ΧΦ·ΧΦΌΦ΄Χ¦Φ°Χ’Φ·Χ§ ΧΦΈΧ’ΦΈΧ, ΧΦΆΧ-ΧΦΉΧ©ΧΦΆΧ; ΧΦ·ΧΦΌΦ΄ΧͺΦ°Χ€ΦΌΦ·ΧΦΌΦ΅Χ ΧΦΉΧ©ΧΦΆΧ ΧΦΆΧ-ΧΦ°ΧΧΦΈΧ, ΧΦ·ΧͺΦΌΦ΄Χ©ΧΦ°Χ§Φ·Χ’ ΧΦΈΧΦ΅Χ©Χ.Β Χ ΧΦ·ΧΦΌΦ΄Χ§Φ°Χ¨ΦΈΧ Χ©ΧΦ΅Χ-ΧΦ·ΧΦΌΦΈΧ§ΧΦΉΧ ΧΦ·ΧΧΦΌΧ, ΧͺΦΌΦ·ΧΦ°Χ’Φ΅Χ¨ΦΈΧ:Β ΧΦΌΦ΄Χ-ΧΦΈΧ’Φ²Χ¨ΦΈΧ ΧΦΈΧ, ΧΦ΅Χ©Χ ΧΦ°ΧΧΦΈΧ.Β Χ ΧΦ°ΧΦΈΧΧ‘Φ·Χ€Φ°Χ‘Φ»Χ£ ΧΦ²Χ©ΧΦΆΧ¨ ΧΦΌΦ°Χ§Φ΄Χ¨Φ°ΧΦΌΧΦΉ, ΧΦ΄ΧͺΦ°ΧΦ·ΧΦΌΧΦΌ ΧͺΦΌΦ·ΧΦ²ΧΦΈΧ; ΧΦ·ΧΦΌΦΈΧ©ΧΦ»ΧΧΦΌ ΧΦ·ΧΦΌΦ΄ΧΦ°ΧΦΌΧΦΌ, ΧΦΌΦ·Χ ΧΦΌΦ°Χ Φ΅Χ ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ, ΧΦ·ΧΦΌΦΉΧΧΦ°Χ¨ΧΦΌ, ΧΦ΄Χ ΧΦ·ΧΦ²ΧΦ΄ΧΦ΅Χ ΧΦΌ ΧΦΌΦΈΧ©ΧΦΈΧ¨.Β Χ ΧΦΈΧΦ·Χ¨Φ°Χ ΧΦΌ, ΧΦΆΧͺ-ΧΦ·ΧΦΌΦΈΧΦΈΧ, ΧΦ²Χ©ΧΦΆΧ¨-Χ ΦΉΧΧΦ·Χ ΧΦΌΦ°ΧΦ΄Χ¦Φ°Χ¨Φ·ΧΦ΄Χ, ΧΦ΄Χ ΦΌΦΈΧ; ΧΦ΅Χͺ ΧΦ·Χ§ΦΌΦ΄Χ©ΦΌΧΦ»ΧΦ΄ΧΧ, ΧΦ°ΧΦ΅Χͺ ΧΦΈΧΦ²ΧΦ·ΧΦΌΦ΄ΧΦ΄ΧΧ, ΧΦ°ΧΦΆΧͺ-ΧΦΆΧΦΈΧ¦Φ΄ΧΧ¨ΧΦ°ΧΦΆΧͺ-ΧΦ·ΧΦΌΦ°Χ¦ΦΈΧΦ΄ΧΧ, ΧΦ°ΧΦΆΧͺ-ΧΦ·Χ©ΦΌΧΧΦΌΧΦ΄ΧΧ.Β Χ ΧΦ°Χ’Φ·ΧͺΦΌΦΈΧ Χ Φ·Χ€Φ°Χ©ΧΦ΅Χ ΧΦΌ ΧΦ°ΧΦ΅Χ©ΧΦΈΧ, ΧΦ΅ΧΧ ΧΦΌΦΉΧ--ΧΦΌΦ΄ΧΦ°ΧͺΦΌΦ΄Χ, ΧΦΆΧ-ΧΦ·ΧΦΌΦΈΧ Χ’Φ΅ΧΧ Φ΅ΧΧ ΧΦΌ.Β Χ ΧΦ°ΧΦ·ΧΦΌΦΈΧ, ΧΦΌΦ΄ΧΦ°Χ¨Φ·Χ’-ΧΦΌΦ·Χ ΧΧΦΌΧ; ΧΦ°Χ’Φ΅ΧΧ ΧΦΉ, ΧΦΌΦ°Χ’Φ΅ΧΧ ΧΦ·ΧΦΌΦ°ΧΦΉΧΦ·Χ.Β Χ Χ©ΧΦΈΧΧΦΌ ΧΦΈΧ’ΦΈΧ ΧΦ°ΧΦΈΧ§Φ°ΧΧΦΌ ΧΦ°ΧΦΈΧΦ²Χ ΧΦΌ ΧΦΈΧ¨Φ΅ΧΦ·ΧΦ΄Χ, ΧΧΦΉ ΧΦΈΧΧΦΌ ΧΦΌΦ·ΧΦΌΦ°ΧΦΉΧΦΈΧ, ΧΦΌΧΦ΄Χ©ΦΌΧΦ°ΧΧΦΌ ΧΦΌΦ·Χ€ΦΌΦΈΧ¨ΧΦΌΧ¨, ΧΦ°Χ’ΦΈΧ©ΧΧΦΌ ΧΦΉΧͺΧΦΉ Χ’Φ»ΧΧΦΉΧͺ; ΧΦ°ΧΦΈΧΦΈΧ ΧΦ·Χ’Φ°ΧΧΦΉ, ΧΦΌΦ°ΧΦ·Χ’Φ·Χ ΧΦ°Χ©ΧΦ·Χ ΧΦ·Χ©ΦΌΧΦΈΧΦΆΧ.Β Χ ΧΦΌΧΦ°Χ¨ΦΆΧΦΆΧͺ ΧΦ·ΧΦΌΦ·Χ Χ’Φ·Χ-ΧΦ·ΧΦΌΦ·ΧΦ²Χ ΦΆΧ, ΧΦΈΧΦ°ΧΦΈΧ, ΧΦ΅Χ¨Φ΅Χ ΧΦ·ΧΦΌΦΈΧ, Χ’ΦΈΧΦΈΧΧ.Β Χ ΧΦ·ΧΦΌΦ΄Χ©ΧΦ°ΧΦ·Χ’ ΧΦΉΧ©ΧΦΆΧ ΧΦΆΧͺ-ΧΦΈΧ’ΦΈΧ, ΧΦΌΦΉΧΦΆΧ ΧΦ°ΧΦ΄Χ©ΧΦ°Χ€ΦΌΦ°ΧΦΉΧͺΦΈΧΧ--ΧΦ΄ΧΧ©Χ, ΧΦ°Χ€ΦΆΧͺΦ·Χ ΧΦΈΧΦ³ΧΧΦΉ; ΧΦ·ΧΦΌΦ΄ΧΦ·Χ¨-ΧΦ·Χ£ ΧΦ°ΧΧΦΈΧ ΧΦ°ΧΦΉΧ, ΧΦΌΧΦ°Χ’Φ΅ΧΧ Φ΅Χ ΧΦΉΧ©ΧΦΆΧ Χ¨ΦΈΧ’.Β ΧΧ ΧΦ·ΧΦΌΦΉΧΧΦΆΧ¨ ΧΦΉΧ©ΧΦΆΧ ΧΦΆΧ-ΧΦ°ΧΧΦΈΧ, ΧΦΈΧΦΈΧ ΧΦ²Χ¨Φ΅Χ’ΦΉΧͺΦΈ ΧΦ°Χ’Φ·ΧΦ°ΧΦΌΦΆΧΦΈ, ΧΦ°ΧΦΈΧΦΌΦΈΧ ΧΦΉΧ-ΧΦΈΧ¦ΦΈΧͺΦ΄Χ ΧΦ΅Χ, ΧΦΌΦ°Χ’Φ΅ΧΧ ΦΆΧΧΦΈ:Β ΧΦΈΧ©ΧΧΦΌΧ, ΧΦΆΧͺ-ΧΦ·Χ©ΦΌΧΦΈΧ ΧΦΌΦΈΧ-ΧΦΈΧ’ΦΈΧ ΧΦ·ΧΦΌΦΆΧ--Χ’ΦΈΧΦΈΧ.Β ΧΧ ΧΦΆΧΦΈΧ ΦΉΧΦ΄Χ ΧΦΈΧ¨Φ΄ΧΧͺΦ΄Χ, ΧΦ΅Χͺ ΧΦΌΦΈΧ-ΧΦΈΧ’ΦΈΧ ΧΦ·ΧΦΌΦΆΧ--ΧΦ΄Χ-ΧΦΈΧ ΦΉΧΦ΄Χ, ΧΦ°ΧΦ΄ΧΦ°ΧͺΦΌΦ΄ΧΧΧΦΌ:Β ΧΦΌΦ΄Χ-ΧͺΦΉΧΧΦ·Χ¨ ΧΦ΅ΧΦ·Χ Χ©ΧΦΈΧΦ΅ΧΧΦΌ ΧΦ°ΧΦ΅ΧΧ§ΦΆΧΦΈ, ΧΦΌΦ·ΧΦ²Χ©ΧΦΆΧ¨ ΧΦ΄Χ©ΦΌΧΦΈΧ ΧΦΈΧΦΉΧΦ΅Χ ΧΦΆΧͺ-ΧΦ·ΧΦΌΦΉΧ Φ΅Χ§, Χ’Φ·Χ ΧΦΈΧΦ²ΧΦΈΧΦΈΧ, ΧΦ²Χ©ΧΦΆΧ¨ Χ Φ΄Χ©ΧΦ°ΧΦΌΦ·Χ’Φ°ΧͺΦΌΦΈ ΧΦ·ΧΦ²ΧΦΉΧͺΦΈΧΧ.Β ΧΧ ΧΦ΅ΧΦ·ΧΦ΄Χ ΧΦ΄Χ ΧΦΌΦΈΧ©ΧΦΈΧ¨, ΧΦΈΧͺΦ΅Χͺ ΧΦ°ΧΦΈΧ-ΧΦΈΧ’ΦΈΧ ΧΦ·ΧΦΌΦΆΧ:Β ΧΦΌΦ΄Χ-ΧΦ΄ΧΦ°ΧΦΌΧΦΌ Χ’ΦΈΧΦ·Χ ΧΦ΅ΧΧΦΉΧ¨, ΧͺΦΌΦ°Χ ΦΈΧ-ΧΦΌΦΈΧ ΧΦΌ ΧΦΈΧ©ΧΦΈΧ¨ ΧΦ°Χ ΦΉΧΧΦ΅ΧΦΈΧ.Β ΧΧ ΧΦΉΧ-ΧΧΦΌΧΦ·Χ ΧΦΈΧ ΦΉΧΦ΄Χ ΧΦ°ΧΦ·ΧΦΌΦ΄Χ, ΧΦΈΧ©ΧΦ΅ΧΧͺ ΧΦΆΧͺ-ΧΦΌΦΈΧ-ΧΦΈΧ’ΦΈΧ ΧΦ·ΧΦΌΦΆΧ:Β ΧΦΌΦ΄Χ ΧΦΈΧΦ΅Χ, ΧΦ΄ΧΦΌΦΆΧ ΦΌΦ΄Χ.Β ΧΧ ΧΦ°ΧΦ΄Χ-ΧΦΌΦΈΧΦΈΧ ΧΦ·ΧͺΦΌΦ°-Χ’ΦΉΧ©ΧΦΆΧ ΧΦΌΦ΄Χ, ΧΦΈΧ¨Φ°ΧΦ΅Χ Φ΄Χ Χ ΦΈΧ ΧΦΈΧ¨ΦΉΧ--ΧΦ΄Χ-ΧΦΈΧ¦ΦΈΧΧͺΦ΄Χ ΧΦ΅Χ, ΧΦΌΦ°Χ’Φ΅ΧΧ ΦΆΧΧΦΈ; ΧΦ°ΧΦ·Χ-ΧΦΆΧ¨Φ°ΧΦΆΧ, ΧΦΌΦ°Χ¨ΦΈΧ’ΦΈΧͺΦ΄Χ.Β {Χ€}
ΧΧ ΧΦ·ΧΦΌΦΉΧΧΦΆΧ¨ ΧΦ°ΧΧΦΈΧ ΧΦΆΧ-ΧΦΉΧ©ΧΦΆΧ, ΧΦΆΧ‘Φ°Χ€ΦΈΧ-ΧΦΌΦ΄Χ Χ©ΧΦ΄ΧΦ°Χ’Φ΄ΧΧ ΧΦ΄ΧΧ©Χ ΧΦ΄ΧΦΌΦ΄Χ§Φ°Χ Φ΅Χ ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ, ΧΦ²Χ©ΧΦΆΧ¨ ΧΦΈΧΦ·Χ’Φ°ΧͺΦΌΦΈ, ΧΦΌΦ΄Χ-ΧΦ΅Χ ΧΦ΄Χ§Φ°Χ Φ΅Χ ΧΦΈΧ’ΦΈΧ ΧΦ°Χ©ΧΦΉΧΦ°Χ¨ΦΈΧΧ; ΧΦ°ΧΦΈΧ§Φ·ΧΦ°ΧͺΦΌΦΈ ΧΦΉΧͺΦΈΧ ΧΦΆΧ-ΧΦΉΧΦΆΧ ΧΧΦΉΧ’Φ΅Χ, ΧΦ°ΧΦ΄ΧͺΦ°ΧΦ·Χ¦ΦΌΦ°ΧΧΦΌ Χ©ΧΦΈΧ Χ’Φ΄ΧΦΌΦΈΧΦ°.Β ΧΧ ΧΦ°ΧΦΈΧ¨Φ·ΧΦ°ΧͺΦΌΦ΄Χ, ΧΦ°ΧΦ΄ΧΦΌΦ·Χ¨Φ°ΧͺΦΌΦ΄Χ Χ’Φ΄ΧΦΌΦ°ΧΦΈ Χ©ΧΦΈΧ, ΧΦ°ΧΦΈΧ¦Φ·ΧΦ°ΧͺΦΌΦ΄Χ ΧΦ΄Χ-ΧΦΈΧ¨ΧΦΌΧΦ· ΧΦ²Χ©ΧΦΆΧ¨ Χ’ΦΈΧΦΆΧΧΦΈ, ΧΦ°Χ©ΧΦ·ΧΦ°ΧͺΦΌΦ΄Χ Χ’Φ²ΧΦ΅ΧΧΦΆΧ; ΧΦ°Χ ΦΈΧ©ΧΦ°ΧΧΦΌ ΧΦ΄ΧͺΦΌΦ°ΧΦΈ ΧΦΌΦ°ΧΦ·Χ©ΦΌΧΦΈΧ ΧΦΈΧ’ΦΈΧ, ΧΦ°ΧΦΉΧ-ΧͺΦ΄Χ©ΦΌΧΦΈΧ ΧΦ·ΧͺΦΌΦΈΧ ΧΦ°ΧΦ·ΧΦΌΦΆΧΦΈ.Β ΧΧ ΧΦ°ΧΦΆΧ-ΧΦΈΧ’ΦΈΧ ΧͺΦΌΦΉΧΧΦ·Χ¨ ΧΦ΄ΧͺΦ°Χ§Φ·ΧΦΌΦ°Χ©ΧΧΦΌ ΧΦ°ΧΦΈΧΦΈΧ¨, ΧΦ·ΧΦ²ΧΦ·ΧΦ°ΧͺΦΌΦΆΧ ΧΦΌΦΈΧ©ΧΦΈΧ¨--ΧΦΌΦ΄Χ ΧΦΌΦ°ΧΦ΄ΧΧͺΦΆΧ ΧΦΌΦ°ΧΦΈΧΦ°Χ Φ΅Χ ΧΦ°ΧΧΦΈΧ ΧΦ΅ΧΧΦΉΧ¨ ΧΦ΄Χ ΧΦ·ΧΦ²ΧΦ΄ΧΦ΅Χ ΧΦΌ ΧΦΌΦΈΧ©ΧΦΈΧ¨, ΧΦΌΦ΄Χ-ΧΧΦΉΧ ΧΦΈΧ ΧΦΌ ΧΦΌΦ°ΧΦ΄Χ¦Φ°Χ¨ΦΈΧΦ΄Χ; ΧΦ°Χ ΦΈΧͺΦ·Χ ΧΦ°ΧΧΦΈΧ ΧΦΈΧΦΆΧ ΧΦΌΦΈΧ©ΧΦΈΧ¨, ΧΦ·ΧΦ²ΧΦ·ΧΦ°ΧͺΦΌΦΆΧ.Β ΧΧΧΦΉΧ ΧΧΦΉΧ ΧΦΆΧΦΈΧ ΧͺΦΌΦΉΧΧΦ°ΧΧΦΌΧ, ΧΦ°ΧΦΉΧ ΧΧΦΉΧΦΈΧΦ΄Χ; ΧΦ°ΧΦΉΧ ΧΦ²ΧΦ΄Χ©ΦΌΧΦΈΧ ΧΦΈΧΦ΄ΧΧ, ΧΦ°ΧΦΉΧ Χ’Φ²Χ©ΧΦΈΧ¨ΦΈΧ ΧΦΈΧΦ΄ΧΧ, ΧΦ°ΧΦΉΧ, Χ’ΦΆΧ©ΧΦ°Χ¨Φ΄ΧΧ ΧΧΦΉΧ.Β Χ Χ’Φ·Χ ΧΦΉΧΦΆΧ©Χ ΧΦΈΧΦ΄ΧΧ, Χ’Φ·Χ ΧΦ²Χ©ΧΦΆΧ¨-ΧΦ΅Χ¦Φ΅Χ ΧΦ΅ΧΦ·Χ€ΦΌΦ°ΧΦΆΧ, ΧΦ°ΧΦΈΧΦΈΧ ΧΦΈΧΦΆΧ,ΧΦ°ΧΦΈΧ¨ΦΈΧ:Β ΧΦ·Χ’Φ·Χ, ΧΦΌΦ΄Χ-ΧΦ°ΧΦ·Χ‘Φ°ΧͺΦΌΦΆΧ ΧΦΆΧͺ-ΧΦ°ΧΧΦΈΧ ΧΦ²Χ©ΧΦΆΧ¨ ΧΦΌΦ°Χ§Φ΄Χ¨Φ°ΧΦΌΦ°ΧΦΆΧ, ΧΦ·ΧͺΦΌΦ΄ΧΦ°ΧΦΌΧΦΌ ΧΦ°Χ€ΦΈΧ ΦΈΧΧ ΧΦ΅ΧΧΦΉΧ¨, ΧΦΈΧΦΌΦΈΧ ΧΦΌΦΆΧ ΧΦΈΧ¦ΦΈΧΧ ΧΦΌ ΧΦ΄ΧΦΌΦ΄Χ¦Φ°Χ¨ΦΈΧΦ΄Χ.Β ΧΧ ΧΦ·ΧΦΌΦΉΧΧΦΆΧ¨, ΧΦΉΧ©ΧΦΆΧ, Χ©ΧΦ΅Χ©Χ-ΧΦ΅ΧΧΦΉΧͺ ΧΦΆΧΦΆΧ£ Χ¨Φ·ΧΦ°ΧΦ΄Χ, ΧΦΈΧ’ΦΈΧ ΧΦ²Χ©ΧΦΆΧ¨ ΧΦΈΧ ΦΉΧΦ΄Χ ΧΦΌΦ°Χ§Φ΄Χ¨Φ°ΧΦΌΧΦΉ; ΧΦ°ΧΦ·ΧͺΦΌΦΈΧ ΧΦΈΧΦ·Χ¨Φ°ΧͺΦΌΦΈ, ΧΦΌΦΈΧ©ΧΦΈΧ¨ ΧΦΆΧͺΦΌΦ΅Χ ΧΦΈΧΦΆΧ, ΧΦ°ΧΦΈΧΦ°ΧΧΦΌ, ΧΦΉΧΦΆΧ©Χ ΧΦΈΧΦ΄ΧΧ.Β ΧΧ ΧΦ²Χ¦ΦΉΧΧ ΧΦΌΧΦΈΧ§ΦΈΧ¨ ΧΦ΄Χ©ΦΌΧΦΈΧΦ΅Χ ΧΦΈΧΦΆΧ, ΧΦΌΧΦΈΧ¦ΦΈΧ ΧΦΈΧΦΆΧ; ΧΦ΄Χ ΧΦΆΧͺ-ΧΦΌΦΈΧ-ΧΦΌΦ°ΧΦ΅Χ ΧΦ·ΧΦΌΦΈΧ ΧΦ΅ΧΦΈΧ‘Φ΅Χ£ ΧΦΈΧΦΆΧ, ΧΦΌΧΦΈΧ¦ΦΈΧ ΧΦΈΧΦΆΧ.Β {Χ€}
ΧΧ ΧΦ·ΧΦΌΦΉΧΧΦΆΧ¨ ΧΦ°ΧΧΦΈΧ ΧΦΆΧ-ΧΦΉΧ©ΧΦΆΧ, ΧΦ²ΧΦ·Χ ΧΦ°ΧΧΦΈΧ ΧͺΦΌΦ΄Χ§Φ°Χ¦ΦΈΧ¨; Χ’Φ·ΧͺΦΌΦΈΧ ΧͺΦ΄Χ¨Φ°ΧΦΆΧ ΧΦ²ΧΦ΄Χ§Φ°Χ¨Φ°ΧΦΈ ΧΦ°ΧΦΈΧ¨Φ΄Χ, ΧΦ΄Χ-ΧΦΉΧ.Β ΧΧ ΧΦ·ΧΦΌΦ΅Χ¦Φ΅Χ ΧΦΉΧ©ΧΦΆΧ--ΧΦ·ΧΦ°ΧΦ·ΧΦΌΦ΅Χ¨ ΧΦΆΧ-ΧΦΈΧ’ΦΈΧ, ΧΦ΅Χͺ ΧΦΌΦ΄ΧΦ°Χ¨Φ΅Χ ΧΦ°ΧΧΦΈΧ; ΧΦ·ΧΦΌΦΆΧΦ±Χ‘ΦΉΧ£ Χ©ΧΦ΄ΧΦ°Χ’Φ΄ΧΧ ΧΦ΄ΧΧ©Χ, ΧΦ΄ΧΦΌΦ΄Χ§Φ°Χ Φ΅Χ ΧΦΈΧ’ΦΈΧ, ΧΦ·ΧΦΌΦ·Χ’Φ²ΧΦ΅Χ ΧΦΉΧͺΦΈΧ, Χ‘Φ°ΧΦ΄ΧΧΦΉΧͺ ΧΦΈΧΦΉΧΦΆΧ.Β ΧΧ ΧΦ·ΧΦΌΦ΅Χ¨ΦΆΧ ΧΦ°ΧΧΦΈΧ ΧΦΌΦΆΧ’ΦΈΧ ΦΈΧ, ΧΦ·ΧΦ°ΧΦ·ΧΦΌΦ΅Χ¨ ΧΦ΅ΧΦΈΧΧ, ΧΦ·ΧΦΌΦΈΧΧ¦ΦΆΧ ΧΦ΄Χ-ΧΦΈΧ¨ΧΦΌΧΦ· ΧΦ²Χ©ΧΦΆΧ¨ Χ’ΦΈΧΦΈΧΧ, ΧΦ·ΧΦΌΦ΄ΧͺΦΌΦ΅Χ Χ’Φ·Χ-Χ©ΧΦ΄ΧΦ°Χ’Φ΄ΧΧ ΧΦ΄ΧΧ©Χ ΧΦ·ΧΦΌΦ°Χ§Φ΅Χ Φ΄ΧΧ; ΧΦ·ΧΦ°ΧΦ΄Χ, ΧΦΌΦ°Χ ΧΦΉΧΦ· Χ’Φ²ΧΦ΅ΧΧΦΆΧ ΧΦΈΧ¨ΧΦΌΧΦ·, ΧΦ·ΧΦΌΦ΄ΧͺΦ°Χ Φ·ΧΦΌΦ°ΧΧΦΌ, ΧΦ°ΧΦΉΧ ΧΦΈΧ‘ΦΈΧ€ΧΦΌ.Β ΧΧ ΧΦ·ΧΦΌΦ΄Χ©ΦΌΧΦΈΧΦ²Χ¨ΧΦΌ Χ©ΧΦ°Χ Φ΅Χ-ΧΦ²Χ ΦΈΧ©ΧΦ΄ΧΧ ΧΦΌΦ·ΧΦΌΦ·ΧΦ²Χ ΦΆΧ Χ©ΧΦ΅Χ ΧΦΈΧΦΆΧΦΈΧ ΧΦΆΧΦ°ΧΦΌΦΈΧ ΧΦ°Χ©ΧΦ΅Χ ΧΦ·Χ©ΦΌΧΦ΅Χ Φ΄Χ ΧΦ΅ΧΧΦΈΧ ΧΦ·ΧͺΦΌΦΈΧ Φ·Χ Χ’Φ²ΧΦ΅ΧΦΆΧ ΧΦΈΧ¨ΧΦΌΧΦ·, ΧΦ°ΧΦ΅ΧΦΌΦΈΧ ΧΦΌΦ·ΧΦΌΦ°ΧͺΦ»ΧΦ΄ΧΧ, ΧΦ°ΧΦΉΧ ΧΦΈΧ¦Φ°ΧΧΦΌ, ΧΦΈΧΦΉΧΦ±ΧΦΈΧ; ΧΦ·ΧΦΌΦ΄ΧͺΦ°Χ Φ·ΧΦΌΦ°ΧΧΦΌ, ΧΦΌΦ·ΧΦΌΦ·ΧΦ²Χ ΦΆΧ.Β ΧΧ ΧΦ·ΧΦΌΦΈΧ¨ΦΈΧ₯ ΧΦ·Χ ΦΌΦ·Χ’Φ·Χ¨, ΧΦ·ΧΦΌΦ·ΧΦΌΦ΅Χ ΧΦ°ΧΦΉΧ©ΧΦΆΧ ΧΦ·ΧΦΌΦΉΧΧΦ·Χ¨:Β ΧΦΆΧΦ°ΧΦΌΦΈΧ ΧΦΌΧΦ΅ΧΧΦΈΧ, ΧΦ΄ΧͺΦ°Χ Φ·ΧΦΌΦ°ΧΦ΄ΧΧ ΧΦΌΦ·ΧΦΌΦ·ΧΦ²Χ ΦΆΧ.Β ΧΧ ΧΦ·ΧΦΌΦ·Χ’Φ·Χ ΧΦ°ΧΧΦΉΧ©ΧΦ»Χ’Φ· ΧΦΌΦ΄Χ-Χ ΧΦΌΧ, ΧΦ°Χ©ΧΦΈΧ¨Φ΅Χͺ ΧΦΉΧ©ΧΦΆΧΧΦ΄ΧΦΌΦ°ΧΦ»Χ¨ΦΈΧΧ--ΧΦ·ΧΦΌΦΉΧΧΦ·Χ¨:Β ΧΦ²ΧΦΉΧ Φ΄Χ ΧΦΉΧ©ΧΦΆΧ, ΧΦΌΦ°ΧΦΈΧΦ΅Χ.Β ΧΧ ΧΦ·ΧΦΌΦΉΧΧΦΆΧ¨ ΧΧΦΉ ΧΦΉΧ©ΧΦΆΧ, ΧΦ·ΧΦ°Χ§Φ·Χ ΦΌΦ΅Χ ΧΦ·ΧͺΦΌΦΈΧ ΧΦ΄Χ; ΧΦΌΧΦ΄Χ ΧΦ΄ΧͺΦΌΦ΅Χ ΧΦΌΦΈΧ-Χ’Φ·Χ ΧΦ°ΧΧΦΈΧ, Χ Φ°ΧΦ΄ΧΧΦ΄ΧΧ--ΧΦΌΦ΄Χ-ΧΦ΄ΧͺΦΌΦ΅Χ ΧΦ°ΧΧΦΈΧ ΧΦΆΧͺ-Χ¨ΧΦΌΧΧΦΉ, Χ’Φ²ΧΦ΅ΧΧΦΆΧ.Β ΧΧΦ·ΧΦΌΦ΅ΧΦΈΧ‘Φ΅Χ£ ΧΦΉΧ©ΧΦΆΧ, ΧΦΆΧ-ΧΦ·ΧΦΌΦ·ΧΦ²Χ ΦΆΧ--ΧΧΦΌΧ, ΧΦ°ΧΦ΄Χ§Φ°Χ Φ΅Χ ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ.Β ΧΧ ΧΦ°Χ¨ΧΦΌΧΦ· Χ ΦΈΧ‘Φ·Χ’ ΧΦ΅ΧΦ΅Χͺ ΧΦ°ΧΧΦΈΧ, ΧΦ·ΧΦΌΦΈΧΦΈΧ Χ©ΧΦ·ΧΦ°ΧΦ΄ΧΧ ΧΦ΄Χ-ΧΦ·ΧΦΌΦΈΧ, ΧΦ·ΧΦΌΦ΄ΧΦΌΦΉΧ©Χ Χ’Φ·Χ-ΧΦ·ΧΦΌΦ·ΧΦ²Χ ΦΆΧ ΧΦΌΦ°ΧΦΆΧ¨ΦΆΧΦ° ΧΧΦΉΧ ΧΦΌΦΉΧ ΧΦΌΧΦ°ΧΦΆΧ¨ΦΆΧΦ° ΧΧΦΉΧ ΧΦΌΦΉΧ, Χ‘Φ°ΧΦ΄ΧΧΧΦΉΧͺ ΧΦ·ΧΦΌΦ·ΧΦ²Χ ΦΆΧ--ΧΦΌΧΦ°ΧΦ·ΧΦΌΦΈΧͺΦ·ΧΦ΄Χ, Χ’Φ·Χ-Χ€ΦΌΦ°Χ Φ΅Χ ΧΦΈΧΦΈΧ¨ΦΆΧ₯.Β ΧΧ ΧΦ·ΧΦΌΦΈΧ§ΦΈΧ ΧΦΈΧ’ΦΈΧ ΧΦΌΦΈΧ-ΧΦ·ΧΦΌΧΦΉΧ ΧΦ·ΧΧΦΌΧ ΧΦ°ΧΦΈΧ-ΧΦ·ΧΦΌΦ·ΧΦ°ΧΦΈΧ ΧΦ°ΧΦΉΧ ΧΧΦΉΧ ΧΦ·ΧΦΌΦΈΧΦ³Χ¨ΦΈΧͺ, ΧΦ·ΧΦΌΦ·ΧΦ·Χ‘Φ°Χ€ΧΦΌ ΧΦΆΧͺ-ΧΦ·Χ©ΦΌΧΦ°ΧΦΈΧ--ΧΦ·ΧΦΌΦ·ΧΦ°Χ’Φ΄ΧΧ, ΧΦΈΧ‘Φ·Χ£ Χ’Φ²Χ©ΧΦΈΧ¨ΦΈΧΧΦ³ΧΦΈΧ¨Φ΄ΧΧ; ΧΦ·ΧΦΌΦ΄Χ©ΧΦ°ΧΦ°ΧΧΦΌ ΧΦΈΧΦΆΧ Χ©ΧΦΈΧΧΦΉΧΦ·, Χ‘Φ°ΧΦ΄ΧΧΧΦΉΧͺ ΧΦ·ΧΦΌΦ·ΧΦ²Χ ΦΆΧ.Β ΧΧ ΧΦ·ΧΦΌΦΈΧ©ΧΦΈΧ¨, Χ’ΧΦΉΧΦΆΧ ΦΌΧΦΌ ΧΦΌΦ΅ΧΧ Χ©ΧΦ΄Χ ΦΌΦ΅ΧΧΦΆΧ--ΧΦΆΧ¨ΦΆΧ, ΧΦ΄ΧΦΌΦΈΧ¨Φ΅Χͺ; ΧΦ°ΧΦ·Χ£ ΧΦ°ΧΧΦΈΧ, ΧΦΈΧ¨ΦΈΧ ΧΦΈΧ’ΦΈΧ, ΧΦ·ΧΦΌΦ·ΧΦ° ΧΦ°ΧΧΦΈΧ ΧΦΌΦΈΧ’ΦΈΧ, ΧΦ·ΧΦΌΦΈΧ Χ¨Φ·ΧΦΌΦΈΧ ΧΦ°ΧΦΉΧ. ΧΧ ΧΦ·ΧΦΌΦ΄Χ§Φ°Χ¨ΦΈΧ ΧΦΆΧͺ-Χ©ΧΦ΅Χ-ΧΦ·ΧΦΌΦΈΧ§ΧΦΉΧ ΧΦ·ΧΧΦΌΧ, Χ§Φ΄ΧΦ°Χ¨ΧΦΉΧͺ ΧΦ·ΧͺΦΌΦ·ΧΦ²ΧΦΈΧ:Β ΧΦΌΦ΄Χ-Χ©ΧΦΈΧ, Χ§ΦΈΧΦ°Χ¨ΧΦΌ, ΧΦΆΧͺ-ΧΦΈΧ’ΦΈΧ, ΧΦ·ΧΦΌΦ΄ΧͺΦ°ΧΦ·ΧΦΌΦ΄ΧΧ.Β ΧΧ ΧΦ΄Χ§ΦΌΦ΄ΧΦ°Χ¨ΧΦΉΧͺ ΧΦ·ΧͺΦΌΦ·ΧΦ²ΧΦΈΧ Χ ΦΈΧ‘Φ°Χ’ΧΦΌ ΧΦΈΧ’ΦΈΧ, ΧΦ²Χ¦Φ΅Χ¨ΧΦΉΧͺ; ΧΦ·ΧΦΌΦ΄ΧΦ°ΧΧΦΌ, ΧΦΌΦ·ΧΦ²Χ¦Φ΅Χ¨ΧΦΉΧͺ.Β {Χ€}
........ Χ ΧΦ°ΧΦΈΧΦ΄ΧΧ©Χ ΧΦΉΧ©ΧΦΆΧ, Χ’ΦΈΧ ΦΈΧ ΧΦ°ΧΦΉΧ--ΧΦ΄ΧΦΌΦΉΧ, ΧΦΈΧΦΈΧΦΈΧ, ΧΦ²Χ©ΧΦΆΧ¨, Χ’Φ·Χ-Χ€ΦΌΦ°Χ Φ΅Χ ΧΦΈΧΦ²ΧΦΈΧΦΈΧ.Β {Χ‘}Β Χ ΧΦ·ΧΦΌΦΉΧΧΦΆΧ¨ ΧΦ°ΧΧΦΈΧ Χ€ΦΌΦ΄ΧͺΦ°ΧΦΉΧ, ΧΦΆΧ-ΧΦΉΧ©ΧΦΆΧ ΧΦ°ΧΦΆΧ-ΧΦ·ΧΦ²Χ¨ΦΉΧ ΧΦ°ΧΦΆΧ-ΧΦ΄Χ¨Φ°ΧΦΈΧ, Χ¦Φ°ΧΧΦΌ Χ©ΧΦ°ΧΦΈΧ©ΧΦ°ΧͺΦΌΦ°ΧΦΆΧ, ΧΦΆΧ-ΧΦΉΧΦΆΧ ΧΧΦΉΧ’Φ΅Χ; ΧΦ·ΧΦΌΦ΅Χ¦Φ°ΧΧΦΌ, Χ©ΧΦ°ΧΦΈΧ©ΧΦ°ΧͺΦΌΦΈΧ.Β Χ ΧΦ·ΧΦΌΦ΅Χ¨ΦΆΧ ΧΦ°ΧΧΦΈΧ ΧΦΌΦ°Χ’Φ·ΧΦΌΧΦΌΧ Χ’ΦΈΧ ΦΈΧ, ΧΦ·ΧΦΌΦ·Χ’Φ²ΧΦΉΧ Χ€ΦΌΦΆΧͺΦ·Χ ΧΦΈΧΦΉΧΦΆΧ; ΧΦ·ΧΦΌΦ΄Χ§Φ°Χ¨ΦΈΧ ΧΦ·ΧΦ²Χ¨ΦΉΧ ΧΦΌΧΦ΄Χ¨Φ°ΧΦΈΧ, ΧΦ·ΧΦΌΦ΅Χ¦Φ°ΧΧΦΌ Χ©ΧΦ°Χ Φ΅ΧΧΦΆΧ.Β Χ ΧΦ·ΧΦΌΦΉΧΧΦΆΧ¨, Χ©ΧΦ΄ΧΦ°Χ’ΧΦΌ-Χ ΦΈΧ ΧΦ°ΧΦΈΧ¨ΦΈΧ; ΧΦ΄Χ-ΧΦ΄ΧΦ°ΧΦΆΧ, Χ Φ°ΧΦ΄ΧΧΦ²ΧΦΆΧ--ΧΦ°ΧΧΦΈΧ ΧΦΌΦ·ΧΦΌΦ·Χ¨Φ°ΧΦΈΧ ΧΦ΅ΧΦΈΧΧ ΧΦΆΧͺΦ°ΧΦ·ΧΦΌΦΈΧ’, ΧΦΌΦ·ΧΦ²ΧΧΦΉΧ ΧΦ²ΧΦ·ΧΦΌΦΆΧ¨-ΧΦΌΧΦΉ.Β Χ ΧΦΉΧ-ΧΦ΅Χ, Χ’Φ·ΧΦ°ΧΦΌΦ΄Χ ΧΦΉΧ©ΧΦΆΧ:Β ΧΦΌΦ°ΧΦΈΧ-ΧΦΌΦ΅ΧΧͺΦ΄Χ, Χ ΦΆΧΦ±ΧΦΈΧ ΧΧΦΌΧ.Β Χ Χ€ΦΌΦΆΧ ΧΦΆΧ-Χ€ΦΌΦΆΧ ΧΦ²ΧΦ·ΧΦΌΦΆΧ¨-ΧΦΌΧΦΉ, ΧΦΌΧΦ·Χ¨Φ°ΧΦΆΧ ΧΦ°ΧΦΉΧ ΧΦ°ΧΦ΄ΧΧΦΉΧͺ, ΧΦΌΧͺΦ°ΧΦ»Χ Φ·Χͺ ΧΦ°ΧΧΦΈΧ, ΧΦ·ΧΦΌΦ΄ΧΧ; ΧΦΌΧΦ·ΧΦΌΧΦΌΧ’Φ· ΧΦΉΧ ΧΦ°Χ¨Φ΅ΧΧͺΦΆΧ, ΧΦ°ΧΦ·ΧΦΌΦ΅Χ¨ ΧΦΌΦ°Χ’Φ·ΧΦ°ΧΦΌΦ΄Χ ΧΦ°ΧΦΉΧ©ΧΦΆΧ.Β .
......,β¦.
Two strange detailing of time-periods in the parsha, and opposite in sense of one time it is because ΧΦ·Χ’Φ·Χ, ΧΦΌΦ΄Χ-ΧΦ°ΧΦ·Χ‘Φ°ΧͺΦΌΦΆΧ and once becΒ ΧΦΆΧͺ-ΧΦ΄Χ©ΧΦ°ΧΦΆΧ¨ΦΆΧͺ ΧΦ°ΧΧΦΈΧ Χ©ΧΦΈΧΦΈΧ¨ΧΦΌ,; (and re aron, strange mention of 'yomim' after chodesh..)
ΧΦΉΧ ΧΧΦΉΧ ΧΦΆΧΦΈΧ ΧͺΦΌΦΉΧΧΦ°ΧΧΦΌΧ, ΧΦ°ΧΦΉΧ ΧΧΦΉΧΦΈΧΦ΄Χ; ΧΦ°ΧΦΉΧ ΧΦ²ΧΦ΄Χ©ΦΌΧΦΈΧ ΧΦΈΧΦ΄ΧΧ, ΧΦ°ΧΦΉΧ Χ’Φ²Χ©ΧΦΈΧ¨ΦΈΧ ΧΦΈΧΦ΄ΧΧ, ΧΦ°ΧΦΉΧ, Χ’ΦΆΧ©ΧΦ°Χ¨Φ΄ΧΧ ΧΧΦΉΧ.Β Χ Χ’Φ·Χ ΧΦΉΧΦΆΧ©Χ ΧΦΈΧΦ΄ΧΧ, Χ’Φ·Χ ΧΦ²Χ©ΧΦΆΧ¨-ΧΦ΅Χ¦Φ΅Χ ΧΦ΅ΧΦ·Χ€ΦΌΦ°ΧΦΆΧ, ΧΦ°ΧΦΈΧΦΈΧ ΧΦΈΧΦΆΧ,ΧΦ°ΧΦΈΧ¨ΦΈΧ:Β ΧΦ·Χ’Φ·Χ, ΧΦΌΦ΄Χ-ΧΦ°ΧΦ·Χ‘Φ°ΧͺΦΌΦΆΧ ΧΦΆΧͺ-ΧΦ°ΧΧΦΈΧ ΧΦ²Χ©ΧΦΆΧ¨ ΧΦΌΦ°Χ§Φ΄Χ¨Φ°ΧΦΌΦ°ΧΦΆΧ, ΧΦ·ΧͺΦΌΦ΄ΧΦ°ΧΦΌΧΦΌ ΧΦ°Χ€ΦΈΧ ΦΈΧΧ ΧΦ΅ΧΧΦΉΧ¨, ΧΦΈΧΦΌΦΈΧ ΧΦΌΦΆΧ ΧΦΈΧ¦ΦΈΧΧ ΧΦΌ ΧΦ΄ΧΦΌΦ΄Χ¦Φ°Χ¨ΦΈΧΦ΄Χ :Β
Β
ΧΦ°ΧΦ·ΧΦ²Χ¨Φ΄ΧΧΦ° ΧΦΆΧ’ΦΈΧ ΦΈΧ Χ’Φ·Χ-ΧΦ·ΧΦΌΦ΄Χ©ΧΦ°ΧΦΌΦΈΧ, ΧΦΈΧΦ΄ΧΧ Χ¨Φ·ΧΦΌΦ΄ΧΧ--ΧΦ°Χ©ΧΦΈΧΦ°Χ¨ΧΦΌ ΧΦ°Χ Φ΅Χ-ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ ΧΦΆΧͺ-ΧΦ΄Χ©ΧΦ°ΧΦΆΧ¨ΦΆΧͺ ΧΦ°ΧΧΦΈΧ, ΧΦ°ΧΦΉΧ ΧΦ΄Χ‘ΦΌΦΈΧ’ΧΦΌ.Β Χ ΧΦ°ΧΦ΅Χ©Χ ΧΦ²Χ©ΧΦΆΧ¨ ΧΦ΄ΧΦ°ΧΦΆΧ ΧΦΆΧ’ΦΈΧ ΦΈΧ, ΧΦΈΧΦ΄ΧΧ ΧΦ΄Χ‘Φ°Χ€ΦΌΦΈΧ¨--Χ’Φ·Χ-ΧΦ·ΧΦΌΦ΄Χ©ΧΦ°ΧΦΌΦΈΧ; Χ’Φ·Χ-Χ€ΦΌΦ΄Χ ΧΦ°ΧΧΦΈΧ ΧΦ·ΧΦ²Χ ΧΦΌ, ΧΦ°Χ’Φ·Χ-Χ€ΦΌΦ΄Χ ΧΦ°ΧΧΦΈΧ ΧΦ΄Χ‘ΦΌΦΈΧ’ΧΦΌ.Β ΧΧ ΧΦ°ΧΦ΅Χ©Χ ΧΦ²Χ©ΧΦΆΧ¨-ΧΦ΄ΧΦ°ΧΦΆΧ ΧΦΆΧ’ΦΈΧ ΦΈΧ, ΧΦ΅Χ’ΦΆΧ¨ΦΆΧ Χ’Φ·Χ-ΧΦΌΦΉΧ§ΦΆΧ¨, ΧΦ°Χ Φ·Χ’Φ²ΧΦΈΧ ΧΦΆΧ’ΦΈΧ ΦΈΧ ΧΦΌΦ·ΧΦΌΦΉΧ§ΦΆΧ¨, ΧΦ°Χ ΦΈΧ‘ΦΈΧ’ΧΦΌ; ΧΧΦΉ ΧΧΦΉΧΦΈΧ ΧΦΈΧΦ·ΧΦ°ΧΦΈΧ, ΧΦ°Χ Φ·Χ’Φ²ΧΦΈΧ ΧΦΆΧ’ΦΈΧ ΦΈΧ ΧΦ°Χ ΦΈΧ‘ΦΈΧ’ΧΦΌ.Β ΧΧ ΧΧΦΉ-ΧΦΉΧΦ·ΧΦ΄Χ ΧΧΦΉ-ΧΦΉΧΦΆΧ©Χ ΧΧΦΉ-ΧΦΈΧΦ΄ΧΧ, ΧΦΌΦ°ΧΦ·ΧΦ²Χ¨Φ΄ΧΧΦ° ΧΦΆΧ’ΦΈΧ ΦΈΧ Χ’Φ·Χ-ΧΦ·ΧΦΌΦ΄Χ©ΧΦ°ΧΦΌΦΈΧ ΧΦ΄Χ©ΧΦ°ΧΦΌΦΉΧ Χ’ΦΈΧΦΈΧΧ, ΧΦ·ΧΦ²Χ ΧΦΌ ΧΦ°Χ Φ΅Χ-ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ, ΧΦ°ΧΦΉΧ ΧΦ΄Χ‘ΦΌΦΈΧ’ΧΦΌ; ΧΦΌΧΦ°ΧΦ΅Χ’ΦΈΧΦΉΧͺΧΦΉ, ΧΦ΄Χ‘ΦΌΦΈΧ’ΧΦΌ.Β ΧΧ Χ’Φ·Χ-Χ€ΦΌΦ΄Χ ΧΦ°ΧΧΦΈΧ ΧΦ·ΧΦ²Χ ΧΦΌ, ΧΦ°Χ’Φ·Χ-Χ€ΦΌΦ΄Χ ΧΦ°ΧΧΦΈΧ ΧΦ΄Χ‘ΦΌΦΈΧ’ΧΦΌ:Β ΧΦΆΧͺ-ΧΦ΄Χ©ΧΦ°ΧΦΆΧ¨ΦΆΧͺ ΧΦ°ΧΧΦΈΧ Χ©ΧΦΈΧΦΈΧ¨ΧΦΌ, Χ’Φ·Χ-Χ€ΦΌΦ΄Χ ΧΦ°ΧΧΦΈΧ ΧΦΌΦ°ΧΦ·Χ-ΧΦΉΧ©ΧΦΆΧ.
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Beha'aloscha? Bamidbar 12
Miriam gets tara'as re speaking about kushit etc.
God speak to MR, Ahron and Miriam together, this is like Avraham & Sarah, and the connnection is that Sarah had laughed, ie it was interpeted as a criticism about Avraham, and here it is Miriam's words being interpeted as a criticism of MR (it doesnβt say so explicitly).
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Q: why only Miriam punished this way? Why doesnβt the torah tell us what they meant, and what kushit means. Maybe this is obscureΒ
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Χ ΧΦ·ΧΦ°ΧΦ΄Χ ΧΦΈΧ’ΦΈΧ ΧΦΌΦ°ΧΦ΄ΧͺΦ°ΧΦΉΧ Φ°Χ Φ΄ΧΧ, Χ¨Φ·Χ’ ΧΦΌΦ°ΧΦΈΧΦ°Χ Φ΅Χ ΧΦ°ΧΧΦΈΧ; ΧΦ·ΧΦΌΦ΄Χ©ΧΦ°ΧΦ·Χ’ ΧΦ°ΧΧΦΈΧ, ΧΦ·ΧΦΌΦ΄ΧΦ·Χ¨ ΧΦ·Χ€ΦΌΧΦΉ, ΧΦ·ΧͺΦΌΦ΄ΧΦ°Χ’Φ·Χ¨-ΧΦΌΦΈΧ ΧΦ΅Χ©Χ ΧΦ°ΧΧΦΈΧ, ΧΦ·ΧͺΦΌΦΉΧΧΦ·Χ ΧΦΌΦ΄Χ§Φ°Χ¦Φ΅Χ ΧΦ·ΧΦΌΦ·ΧΦ²Χ ΦΆΧ.Β Χ ΧΦ·ΧΦΌΦ΄Χ¦Φ°Χ’Φ·Χ§ ΧΦΈΧ’ΦΈΧ, ΧΦΆΧ-ΧΦΉΧ©ΧΦΆΧ; ΧΦ·ΧΦΌΦ΄ΧͺΦ°Χ€ΦΌΦ·ΧΦΌΦ΅Χ ΧΦΉΧ©ΧΦΆΧ ΧΦΆΧ-ΧΦ°ΧΧΦΈΧ, ΧΦ·ΧͺΦΌΦ΄Χ©ΧΦ°Χ§Φ·Χ’ ΧΦΈΧΦ΅Χ©Χ.Β Χ ΧΦ·ΧΦΌΦ΄Χ§Φ°Χ¨ΦΈΧ Χ©ΧΦ΅Χ-ΧΦ·ΧΦΌΦΈΧ§ΧΦΉΧ ΧΦ·ΧΧΦΌΧ, ΧͺΦΌΦ·ΧΦ°Χ’Φ΅Χ¨ΦΈΧ:Β ΧΦΌΦ΄Χ-ΧΦΈΧ’Φ²Χ¨ΦΈΧ ΧΦΈΧ, ΧΦ΅Χ©Χ ΧΦ°ΧΧΦΈΧ.Β Χ ΧΦ°ΧΦΈΧΧ‘Φ·Χ€Φ°Χ‘Φ»Χ£ ΧΦ²Χ©ΧΦΆΧ¨ ΧΦΌΦ°Χ§Φ΄Χ¨Φ°ΧΦΌΧΦΉ, ΧΦ΄ΧͺΦ°ΧΦ·ΧΦΌΧΦΌ ΧͺΦΌΦ·ΧΦ²ΧΦΈΧ; ΧΦ·ΧΦΌΦΈΧ©ΧΦ»ΧΧΦΌ ΧΦ·ΧΦΌΦ΄ΧΦ°ΧΦΌΧΦΌ, ΧΦΌΦ·Χ ΧΦΌΦ°Χ Φ΅Χ ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ, ΧΦ·ΧΦΌΦΉΧΧΦ°Χ¨ΧΦΌ, ΧΦ΄Χ ΧΦ·ΧΦ²ΧΦ΄ΧΦ΅Χ ΧΦΌ ΧΦΌΦΈΧ©ΧΦΈΧ¨.Β Χ ΧΦΈΧΦ·Χ¨Φ°Χ ΧΦΌ, ΧΦΆΧͺ-ΧΦ·ΧΦΌΦΈΧΦΈΧ, ΧΦ²Χ©ΧΦΆΧ¨-Χ ΦΉΧΧΦ·Χ ΧΦΌΦ°ΧΦ΄Χ¦Φ°Χ¨Φ·ΧΦ΄Χ, ΧΦ΄Χ ΦΌΦΈΧ; ΧΦ΅Χͺ ΧΦ·Χ§ΦΌΦ΄Χ©ΦΌΧΦ»ΧΦ΄ΧΧ, ΧΦ°ΧΦ΅Χͺ ΧΦΈΧΦ²ΧΦ·ΧΦΌΦ΄ΧΦ΄ΧΧ, ΧΦ°ΧΦΆΧͺ-ΧΦΆΧΦΈΧ¦Φ΄ΧΧ¨ΧΦ°ΧΦΆΧͺ-ΧΦ·ΧΦΌΦ°Χ¦ΦΈΧΦ΄ΧΧ, ΧΦ°ΧΦΆΧͺ-ΧΦ·Χ©ΦΌΧΧΦΌΧΦ΄ΧΧ.Β Χ ΧΦ°Χ’Φ·ΧͺΦΌΦΈΧ Χ Φ·Χ€Φ°Χ©ΧΦ΅Χ ΧΦΌ ΧΦ°ΧΦ΅Χ©ΧΦΈΧ, ΧΦ΅ΧΧ ΧΦΌΦΉΧ--ΧΦΌΦ΄ΧΦ°ΧͺΦΌΦ΄Χ, ΧΦΆΧ-ΧΦ·ΧΦΌΦΈΧ Χ’Φ΅ΧΧ Φ΅ΧΧ ΧΦΌ.Β Χ ΧΦ°ΧΦ·ΧΦΌΦΈΧ, ΧΦΌΦ΄ΧΦ°Χ¨Φ·Χ’-ΧΦΌΦ·Χ ΧΧΦΌΧ; ΧΦ°Χ’Φ΅ΧΧ ΧΦΉ, ΧΦΌΦ°Χ’Φ΅ΧΧ ΧΦ·ΧΦΌΦ°ΧΦΉΧΦ·Χ.Β Χ Χ©ΧΦΈΧΧΦΌ ΧΦΈΧ’ΦΈΧ ΧΦ°ΧΦΈΧ§Φ°ΧΧΦΌ ΧΦ°ΧΦΈΧΦ²Χ ΧΦΌ ΧΦΈΧ¨Φ΅ΧΦ·ΧΦ΄Χ, ΧΧΦΉ ΧΦΈΧΧΦΌ ΧΦΌΦ·ΧΦΌΦ°ΧΦΉΧΦΈΧ, ΧΦΌΧΦ΄Χ©ΦΌΧΦ°ΧΧΦΌ ΧΦΌΦ·Χ€ΦΌΦΈΧ¨ΧΦΌΧ¨, ΧΦ°Χ’ΦΈΧ©ΧΧΦΌ ΧΦΉΧͺΧΦΉ Χ’Φ»ΧΧΦΉΧͺ; ΧΦ°ΧΦΈΧΦΈΧ ΧΦ·Χ’Φ°ΧΧΦΉ, ΧΦΌΦ°ΧΦ·Χ’Φ·Χ ΧΦ°Χ©ΧΦ·Χ ΧΦ·Χ©ΦΌΧΦΈΧΦΆΧ.Β Χ ΧΦΌΧΦ°Χ¨ΦΆΧΦΆΧͺ ΧΦ·ΧΦΌΦ·Χ Χ’Φ·Χ-ΧΦ·ΧΦΌΦ·ΧΦ²Χ ΦΆΧ, ΧΦΈΧΦ°ΧΦΈΧ, ΧΦ΅Χ¨Φ΅Χ ΧΦ·ΧΦΌΦΈΧ, Χ’ΦΈΧΦΈΧΧ.Β Χ ΧΦ·ΧΦΌΦ΄Χ©ΧΦ°ΧΦ·Χ’ ΧΦΉΧ©ΧΦΆΧ ΧΦΆΧͺ-ΧΦΈΧ’ΦΈΧ, ΧΦΌΦΉΧΦΆΧ ΧΦ°ΧΦ΄Χ©ΧΦ°Χ€ΦΌΦ°ΧΦΉΧͺΦΈΧΧ--ΧΦ΄ΧΧ©Χ, ΧΦ°Χ€ΦΆΧͺΦ·Χ ΧΦΈΧΦ³ΧΧΦΉ; ΧΦ·ΧΦΌΦ΄ΧΦ·Χ¨-ΧΦ·Χ£ ΧΦ°ΧΧΦΈΧ ΧΦ°ΧΦΉΧ, ΧΦΌΧΦ°Χ’Φ΅ΧΧ Φ΅Χ ΧΦΉΧ©ΧΦΆΧ Χ¨ΦΈΧ’.Β ΧΧ ΧΦ·ΧΦΌΦΉΧΧΦΆΧ¨ ΧΦΉΧ©ΧΦΆΧ ΧΦΆΧ-ΧΦ°ΧΧΦΈΧ, ΧΦΈΧΦΈΧ ΧΦ²Χ¨Φ΅Χ’ΦΉΧͺΦΈ ΧΦ°Χ’Φ·ΧΦ°ΧΦΌΦΆΧΦΈ, ΧΦ°ΧΦΈΧΦΌΦΈΧ ΧΦΉΧ-ΧΦΈΧ¦ΦΈΧͺΦ΄Χ ΧΦ΅Χ, ΧΦΌΦ°Χ’Φ΅ΧΧ ΦΆΧΧΦΈ:Β ΧΦΈΧ©ΧΧΦΌΧ, ΧΦΆΧͺ-ΧΦ·Χ©ΦΌΧΦΈΧ ΧΦΌΦΈΧ-ΧΦΈΧ’ΦΈΧ ΧΦ·ΧΦΌΦΆΧ--Χ’ΦΈΧΦΈΧ.Β ΧΧ ΧΦΆΧΦΈΧ ΦΉΧΦ΄Χ ΧΦΈΧ¨Φ΄ΧΧͺΦ΄Χ, ΧΦ΅Χͺ ΧΦΌΦΈΧ-ΧΦΈΧ’ΦΈΧ ΧΦ·ΧΦΌΦΆΧ--ΧΦ΄Χ-ΧΦΈΧ ΦΉΧΦ΄Χ, ΧΦ°ΧΦ΄ΧΦ°ΧͺΦΌΦ΄ΧΧΧΦΌ:Β ΧΦΌΦ΄Χ-ΧͺΦΉΧΧΦ·Χ¨ ΧΦ΅ΧΦ·Χ Χ©ΧΦΈΧΦ΅ΧΧΦΌ ΧΦ°ΧΦ΅ΧΧ§ΦΆΧΦΈ, ΧΦΌΦ·ΧΦ²Χ©ΧΦΆΧ¨ ΧΦ΄Χ©ΦΌΧΦΈΧ ΧΦΈΧΦΉΧΦ΅Χ ΧΦΆΧͺ-ΧΦ·ΧΦΌΦΉΧ Φ΅Χ§, Χ’Φ·Χ ΧΦΈΧΦ²ΧΦΈΧΦΈΧ, ΧΦ²Χ©ΧΦΆΧ¨ Χ Φ΄Χ©ΧΦ°ΧΦΌΦ·Χ’Φ°ΧͺΦΌΦΈ ΧΦ·ΧΦ²ΧΦΉΧͺΦΈΧΧ.Β ΧΧ ΧΦ΅ΧΦ·ΧΦ΄Χ ΧΦ΄Χ ΧΦΌΦΈΧ©ΧΦΈΧ¨, ΧΦΈΧͺΦ΅Χͺ ΧΦ°ΧΦΈΧ-ΧΦΈΧ’ΦΈΧ ΧΦ·ΧΦΌΦΆΧ:Β ΧΦΌΦ΄Χ-ΧΦ΄ΧΦ°ΧΦΌΧΦΌ Χ’ΦΈΧΦ·Χ ΧΦ΅ΧΧΦΉΧ¨, ΧͺΦΌΦ°Χ ΦΈΧ-ΧΦΌΦΈΧ ΧΦΌ ΧΦΈΧ©ΧΦΈΧ¨ ΧΦ°Χ ΦΉΧΧΦ΅ΧΦΈΧ.Β ΧΧ ΧΦΉΧ-ΧΧΦΌΧΦ·Χ ΧΦΈΧ ΦΉΧΦ΄Χ ΧΦ°ΧΦ·ΧΦΌΦ΄Χ, ΧΦΈΧ©ΧΦ΅ΧΧͺ ΧΦΆΧͺ-ΧΦΌΦΈΧ-ΧΦΈΧ’ΦΈΧ ΧΦ·ΧΦΌΦΆΧ:Β ΧΦΌΦ΄Χ ΧΦΈΧΦ΅Χ, ΧΦ΄ΧΦΌΦΆΧ ΦΌΦ΄Χ.Β ΧΧ ΧΦ°ΧΦ΄Χ-ΧΦΌΦΈΧΦΈΧ ΧΦ·ΧͺΦΌΦ°-Χ’ΦΉΧ©ΧΦΆΧ ΧΦΌΦ΄Χ, ΧΦΈΧ¨Φ°ΧΦ΅Χ Φ΄Χ Χ ΦΈΧ ΧΦΈΧ¨ΦΉΧ--ΧΦ΄Χ-ΧΦΈΧ¦ΦΈΧΧͺΦ΄Χ ΧΦ΅Χ, ΧΦΌΦ°Χ’Φ΅ΧΧ ΦΆΧΧΦΈ; ΧΦ°ΧΦ·Χ-ΧΦΆΧ¨Φ°ΧΦΆΧ, ΧΦΌΦ°Χ¨ΦΈΧ’ΦΈΧͺΦ΄Χ.Β {Χ€}
ΧΧ ΧΦ·ΧΦΌΦΉΧΧΦΆΧ¨ ΧΦ°ΧΧΦΈΧ ΧΦΆΧ-ΧΦΉΧ©ΧΦΆΧ, ΧΦΆΧ‘Φ°Χ€ΦΈΧ-ΧΦΌΦ΄Χ Χ©ΧΦ΄ΧΦ°Χ’Φ΄ΧΧ ΧΦ΄ΧΧ©Χ ΧΦ΄ΧΦΌΦ΄Χ§Φ°Χ Φ΅Χ ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ, ΧΦ²Χ©ΧΦΆΧ¨ ΧΦΈΧΦ·Χ’Φ°ΧͺΦΌΦΈ, ΧΦΌΦ΄Χ-ΧΦ΅Χ ΧΦ΄Χ§Φ°Χ Φ΅Χ ΧΦΈΧ’ΦΈΧ ΧΦ°Χ©ΧΦΉΧΦ°Χ¨ΦΈΧΧ; ΧΦ°ΧΦΈΧ§Φ·ΧΦ°ΧͺΦΌΦΈ ΧΦΉΧͺΦΈΧ ΧΦΆΧ-ΧΦΉΧΦΆΧ ΧΧΦΉΧ’Φ΅Χ, ΧΦ°ΧΦ΄ΧͺΦ°ΧΦ·Χ¦ΦΌΦ°ΧΧΦΌ Χ©ΧΦΈΧ Χ’Φ΄ΧΦΌΦΈΧΦ°.Β ΧΧ ΧΦ°ΧΦΈΧ¨Φ·ΧΦ°ΧͺΦΌΦ΄Χ, ΧΦ°ΧΦ΄ΧΦΌΦ·Χ¨Φ°ΧͺΦΌΦ΄Χ Χ’Φ΄ΧΦΌΦ°ΧΦΈ Χ©ΧΦΈΧ, ΧΦ°ΧΦΈΧ¦Φ·ΧΦ°ΧͺΦΌΦ΄Χ ΧΦ΄Χ-ΧΦΈΧ¨ΧΦΌΧΦ· ΧΦ²Χ©ΧΦΆΧ¨ Χ’ΦΈΧΦΆΧΧΦΈ, ΧΦ°Χ©ΧΦ·ΧΦ°ΧͺΦΌΦ΄Χ Χ’Φ²ΧΦ΅ΧΧΦΆΧ; ΧΦ°Χ ΦΈΧ©ΧΦ°ΧΧΦΌ ΧΦ΄ΧͺΦΌΦ°ΧΦΈ ΧΦΌΦ°ΧΦ·Χ©ΦΌΧΦΈΧ ΧΦΈΧ’ΦΈΧ, ΧΦ°ΧΦΉΧ-ΧͺΦ΄Χ©ΦΌΧΦΈΧ ΧΦ·ΧͺΦΌΦΈΧ ΧΦ°ΧΦ·ΧΦΌΦΆΧΦΈ.Β ΧΧ ΧΦ°ΧΦΆΧ-ΧΦΈΧ’ΦΈΧ ΧͺΦΌΦΉΧΧΦ·Χ¨ ΧΦ΄ΧͺΦ°Χ§Φ·ΧΦΌΦ°Χ©ΧΧΦΌ ΧΦ°ΧΦΈΧΦΈΧ¨, ΧΦ·ΧΦ²ΧΦ·ΧΦ°ΧͺΦΌΦΆΧ ΧΦΌΦΈΧ©ΧΦΈΧ¨--ΧΦΌΦ΄Χ ΧΦΌΦ°ΧΦ΄ΧΧͺΦΆΧ ΧΦΌΦ°ΧΦΈΧΦ°Χ Φ΅Χ ΧΦ°ΧΧΦΈΧ ΧΦ΅ΧΧΦΉΧ¨ ΧΦ΄Χ ΧΦ·ΧΦ²ΧΦ΄ΧΦ΅Χ ΧΦΌ ΧΦΌΦΈΧ©ΧΦΈΧ¨, ΧΦΌΦ΄Χ-ΧΧΦΉΧ ΧΦΈΧ ΧΦΌ ΧΦΌΦ°ΧΦ΄Χ¦Φ°Χ¨ΦΈΧΦ΄Χ; ΧΦ°Χ ΦΈΧͺΦ·Χ ΧΦ°ΧΧΦΈΧ ΧΦΈΧΦΆΧ ΧΦΌΦΈΧ©ΧΦΈΧ¨, ΧΦ·ΧΦ²ΧΦ·ΧΦ°ΧͺΦΌΦΆΧ.Β ΧΧΧΦΉΧ ΧΧΦΉΧ ΧΦΆΧΦΈΧ ΧͺΦΌΦΉΧΧΦ°ΧΧΦΌΧ, ΧΦ°ΧΦΉΧ ΧΧΦΉΧΦΈΧΦ΄Χ; ΧΦ°ΧΦΉΧ ΧΦ²ΧΦ΄Χ©ΦΌΧΦΈΧ ΧΦΈΧΦ΄ΧΧ, ΧΦ°ΧΦΉΧ Χ’Φ²Χ©ΧΦΈΧ¨ΦΈΧ ΧΦΈΧΦ΄ΧΧ, ΧΦ°ΧΦΉΧ, Χ’ΦΆΧ©ΧΦ°Χ¨Φ΄ΧΧ ΧΧΦΉΧ.Β Χ Χ’Φ·Χ ΧΦΉΧΦΆΧ©Χ ΧΦΈΧΦ΄ΧΧ, Χ’Φ·Χ ΧΦ²Χ©ΧΦΆΧ¨-ΧΦ΅Χ¦Φ΅Χ ΧΦ΅ΧΦ·Χ€ΦΌΦ°ΧΦΆΧ, ΧΦ°ΧΦΈΧΦΈΧ ΧΦΈΧΦΆΧ,ΧΦ°ΧΦΈΧ¨ΦΈΧ:Β ΧΦ·Χ’Φ·Χ, ΧΦΌΦ΄Χ-ΧΦ°ΧΦ·Χ‘Φ°ΧͺΦΌΦΆΧ ΧΦΆΧͺ-ΧΦ°ΧΧΦΈΧ ΧΦ²Χ©ΧΦΆΧ¨ ΧΦΌΦ°Χ§Φ΄Χ¨Φ°ΧΦΌΦ°ΧΦΆΧ, ΧΦ·ΧͺΦΌΦ΄ΧΦ°ΧΦΌΧΦΌ ΧΦ°Χ€ΦΈΧ ΦΈΧΧ ΧΦ΅ΧΧΦΉΧ¨, ΧΦΈΧΦΌΦΈΧ ΧΦΌΦΆΧ ΧΦΈΧ¦ΦΈΧΧ ΧΦΌ ΧΦ΄ΧΦΌΦ΄Χ¦Φ°Χ¨ΦΈΧΦ΄Χ.Β ΧΧ ΧΦ·ΧΦΌΦΉΧΧΦΆΧ¨, ΧΦΉΧ©ΧΦΆΧ, Χ©ΧΦ΅Χ©Χ-ΧΦ΅ΧΧΦΉΧͺ ΧΦΆΧΦΆΧ£ Χ¨Φ·ΧΦ°ΧΦ΄Χ, ΧΦΈΧ’ΦΈΧ ΧΦ²Χ©ΧΦΆΧ¨ ΧΦΈΧ ΦΉΧΦ΄Χ ΧΦΌΦ°Χ§Φ΄Χ¨Φ°ΧΦΌΧΦΉ; ΧΦ°ΧΦ·ΧͺΦΌΦΈΧ ΧΦΈΧΦ·Χ¨Φ°ΧͺΦΌΦΈ, ΧΦΌΦΈΧ©ΧΦΈΧ¨ ΧΦΆΧͺΦΌΦ΅Χ ΧΦΈΧΦΆΧ, ΧΦ°ΧΦΈΧΦ°ΧΧΦΌ, ΧΦΉΧΦΆΧ©Χ ΧΦΈΧΦ΄ΧΧ.Β ΧΧ ΧΦ²Χ¦ΦΉΧΧ ΧΦΌΧΦΈΧ§ΦΈΧ¨ ΧΦ΄Χ©ΦΌΧΦΈΧΦ΅Χ ΧΦΈΧΦΆΧ, ΧΦΌΧΦΈΧ¦ΦΈΧ ΧΦΈΧΦΆΧ; ΧΦ΄Χ ΧΦΆΧͺ-ΧΦΌΦΈΧ-ΧΦΌΦ°ΧΦ΅Χ ΧΦ·ΧΦΌΦΈΧ ΧΦ΅ΧΦΈΧ‘Φ΅Χ£ ΧΦΈΧΦΆΧ, ΧΦΌΧΦΈΧ¦ΦΈΧ ΧΦΈΧΦΆΧ.Β {Χ€}
ΧΧ ΧΦ·ΧΦΌΦΉΧΧΦΆΧ¨ ΧΦ°ΧΧΦΈΧ ΧΦΆΧ-ΧΦΉΧ©ΧΦΆΧ, ΧΦ²ΧΦ·Χ ΧΦ°ΧΧΦΈΧ ΧͺΦΌΦ΄Χ§Φ°Χ¦ΦΈΧ¨; Χ’Φ·ΧͺΦΌΦΈΧ ΧͺΦ΄Χ¨Φ°ΧΦΆΧ ΧΦ²ΧΦ΄Χ§Φ°Χ¨Φ°ΧΦΈ ΧΦ°ΧΦΈΧ¨Φ΄Χ, ΧΦ΄Χ-ΧΦΉΧ.Β ΧΧ ΧΦ·ΧΦΌΦ΅Χ¦Φ΅Χ ΧΦΉΧ©ΧΦΆΧ--ΧΦ·ΧΦ°ΧΦ·ΧΦΌΦ΅Χ¨ ΧΦΆΧ-ΧΦΈΧ’ΦΈΧ, ΧΦ΅Χͺ ΧΦΌΦ΄ΧΦ°Χ¨Φ΅Χ ΧΦ°ΧΧΦΈΧ; ΧΦ·ΧΦΌΦΆΧΦ±Χ‘ΦΉΧ£ Χ©ΧΦ΄ΧΦ°Χ’Φ΄ΧΧ ΧΦ΄ΧΧ©Χ, ΧΦ΄ΧΦΌΦ΄Χ§Φ°Χ Φ΅Χ ΧΦΈΧ’ΦΈΧ, ΧΦ·ΧΦΌΦ·Χ’Φ²ΧΦ΅Χ ΧΦΉΧͺΦΈΧ, Χ‘Φ°ΧΦ΄ΧΧΦΉΧͺ ΧΦΈΧΦΉΧΦΆΧ.Β ΧΧ ΧΦ·ΧΦΌΦ΅Χ¨ΦΆΧ ΧΦ°ΧΧΦΈΧ ΧΦΌΦΆΧ’ΦΈΧ ΦΈΧ, ΧΦ·ΧΦ°ΧΦ·ΧΦΌΦ΅Χ¨ ΧΦ΅ΧΦΈΧΧ, ΧΦ·ΧΦΌΦΈΧΧ¦ΦΆΧ ΧΦ΄Χ-ΧΦΈΧ¨ΧΦΌΧΦ· ΧΦ²Χ©ΧΦΆΧ¨ Χ’ΦΈΧΦΈΧΧ, ΧΦ·ΧΦΌΦ΄ΧͺΦΌΦ΅Χ Χ’Φ·Χ-Χ©ΧΦ΄ΧΦ°Χ’Φ΄ΧΧ ΧΦ΄ΧΧ©Χ ΧΦ·ΧΦΌΦ°Χ§Φ΅Χ Φ΄ΧΧ; ΧΦ·ΧΦ°ΧΦ΄Χ, ΧΦΌΦ°Χ ΧΦΉΧΦ· Χ’Φ²ΧΦ΅ΧΧΦΆΧ ΧΦΈΧ¨ΧΦΌΧΦ·, ΧΦ·ΧΦΌΦ΄ΧͺΦ°Χ Φ·ΧΦΌΦ°ΧΧΦΌ, ΧΦ°ΧΦΉΧ ΧΦΈΧ‘ΦΈΧ€ΧΦΌ.Β ΧΧ ΧΦ·ΧΦΌΦ΄Χ©ΦΌΧΦΈΧΦ²Χ¨ΧΦΌ Χ©ΧΦ°Χ Φ΅Χ-ΧΦ²Χ ΦΈΧ©ΧΦ΄ΧΧ ΧΦΌΦ·ΧΦΌΦ·ΧΦ²Χ ΦΆΧ Χ©ΧΦ΅Χ ΧΦΈΧΦΆΧΦΈΧ ΧΦΆΧΦ°ΧΦΌΦΈΧ ΧΦ°Χ©ΧΦ΅Χ ΧΦ·Χ©ΦΌΧΦ΅Χ Φ΄Χ ΧΦ΅ΧΧΦΈΧ ΧΦ·ΧͺΦΌΦΈΧ Φ·Χ Χ’Φ²ΧΦ΅ΧΦΆΧ ΧΦΈΧ¨ΧΦΌΧΦ·, ΧΦ°ΧΦ΅ΧΦΌΦΈΧ ΧΦΌΦ·ΧΦΌΦ°ΧͺΦ»ΧΦ΄ΧΧ, ΧΦ°ΧΦΉΧ ΧΦΈΧ¦Φ°ΧΧΦΌ, ΧΦΈΧΦΉΧΦ±ΧΦΈΧ; ΧΦ·ΧΦΌΦ΄ΧͺΦ°Χ Φ·ΧΦΌΦ°ΧΧΦΌ, ΧΦΌΦ·ΧΦΌΦ·ΧΦ²Χ ΦΆΧ.Β ΧΧ ΧΦ·ΧΦΌΦΈΧ¨ΦΈΧ₯ ΧΦ·Χ ΦΌΦ·Χ’Φ·Χ¨, ΧΦ·ΧΦΌΦ·ΧΦΌΦ΅Χ ΧΦ°ΧΦΉΧ©ΧΦΆΧ ΧΦ·ΧΦΌΦΉΧΧΦ·Χ¨:Β ΧΦΆΧΦ°ΧΦΌΦΈΧ ΧΦΌΧΦ΅ΧΧΦΈΧ, ΧΦ΄ΧͺΦ°Χ Φ·ΧΦΌΦ°ΧΦ΄ΧΧ ΧΦΌΦ·ΧΦΌΦ·ΧΦ²Χ ΦΆΧ.Β ΧΧ ΧΦ·ΧΦΌΦ·Χ’Φ·Χ ΧΦ°ΧΧΦΉΧ©ΧΦ»Χ’Φ· ΧΦΌΦ΄Χ-Χ ΧΦΌΧ, ΧΦ°Χ©ΧΦΈΧ¨Φ΅Χͺ ΧΦΉΧ©ΧΦΆΧΧΦ΄ΧΦΌΦ°ΧΦ»Χ¨ΦΈΧΧ--ΧΦ·ΧΦΌΦΉΧΧΦ·Χ¨:Β ΧΦ²ΧΦΉΧ Φ΄Χ ΧΦΉΧ©ΧΦΆΧ, ΧΦΌΦ°ΧΦΈΧΦ΅Χ.Β ΧΧ ΧΦ·ΧΦΌΦΉΧΧΦΆΧ¨ ΧΧΦΉ ΧΦΉΧ©ΧΦΆΧ, ΧΦ·ΧΦ°Χ§Φ·Χ ΦΌΦ΅Χ ΧΦ·ΧͺΦΌΦΈΧ ΧΦ΄Χ; ΧΦΌΧΦ΄Χ ΧΦ΄ΧͺΦΌΦ΅Χ ΧΦΌΦΈΧ-Χ’Φ·Χ ΧΦ°ΧΧΦΈΧ, Χ Φ°ΧΦ΄ΧΧΦ΄ΧΧ--ΧΦΌΦ΄Χ-ΧΦ΄ΧͺΦΌΦ΅Χ ΧΦ°ΧΧΦΈΧ ΧΦΆΧͺ-Χ¨ΧΦΌΧΧΦΉ, Χ’Φ²ΧΦ΅ΧΧΦΆΧ.Β ΧΧΦ·ΧΦΌΦ΅ΧΦΈΧ‘Φ΅Χ£ ΧΦΉΧ©ΧΦΆΧ, ΧΦΆΧ-ΧΦ·ΧΦΌΦ·ΧΦ²Χ ΦΆΧ--ΧΧΦΌΧ, ΧΦ°ΧΦ΄Χ§Φ°Χ Φ΅Χ ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ.Β ΧΧ ΧΦ°Χ¨ΧΦΌΧΦ· Χ ΦΈΧ‘Φ·Χ’ ΧΦ΅ΧΦ΅Χͺ ΧΦ°ΧΧΦΈΧ, ΧΦ·ΧΦΌΦΈΧΦΈΧ Χ©ΧΦ·ΧΦ°ΧΦ΄ΧΧ ΧΦ΄Χ-ΧΦ·ΧΦΌΦΈΧ, ΧΦ·ΧΦΌΦ΄ΧΦΌΦΉΧ©Χ Χ’Φ·Χ-ΧΦ·ΧΦΌΦ·ΧΦ²Χ ΦΆΧ ΧΦΌΦ°ΧΦΆΧ¨ΦΆΧΦ° ΧΧΦΉΧ ΧΦΌΦΉΧ ΧΦΌΧΦ°ΧΦΆΧ¨ΦΆΧΦ° ΧΧΦΉΧ ΧΦΌΦΉΧ, Χ‘Φ°ΧΦ΄ΧΧΧΦΉΧͺ ΧΦ·ΧΦΌΦ·ΧΦ²Χ ΦΆΧ--ΧΦΌΧΦ°ΧΦ·ΧΦΌΦΈΧͺΦ·ΧΦ΄Χ, Χ’Φ·Χ-Χ€ΦΌΦ°Χ Φ΅Χ ΧΦΈΧΦΈΧ¨ΦΆΧ₯.Β ΧΧ ΧΦ·ΧΦΌΦΈΧ§ΦΈΧ ΧΦΈΧ’ΦΈΧ ΧΦΌΦΈΧ-ΧΦ·ΧΦΌΧΦΉΧ ΧΦ·ΧΧΦΌΧ ΧΦ°ΧΦΈΧ-ΧΦ·ΧΦΌΦ·ΧΦ°ΧΦΈΧ ΧΦ°ΧΦΉΧ ΧΧΦΉΧ ΧΦ·ΧΦΌΦΈΧΦ³Χ¨ΦΈΧͺ, ΧΦ·ΧΦΌΦ·ΧΦ·Χ‘Φ°Χ€ΧΦΌ ΧΦΆΧͺ-ΧΦ·Χ©ΦΌΧΦ°ΧΦΈΧ--ΧΦ·ΧΦΌΦ·ΧΦ°Χ’Φ΄ΧΧ, ΧΦΈΧ‘Φ·Χ£ Χ’Φ²Χ©ΧΦΈΧ¨ΦΈΧΧΦ³ΧΦΈΧ¨Φ΄ΧΧ; ΧΦ·ΧΦΌΦ΄Χ©ΧΦ°ΧΦ°ΧΧΦΌ ΧΦΈΧΦΆΧ Χ©ΧΦΈΧΧΦΉΧΦ·, Χ‘Φ°ΧΦ΄ΧΧΧΦΉΧͺ ΧΦ·ΧΦΌΦ·ΧΦ²Χ ΦΆΧ.Β ΧΧ ΧΦ·ΧΦΌΦΈΧ©ΧΦΈΧ¨, Χ’ΧΦΉΧΦΆΧ ΦΌΧΦΌ ΧΦΌΦ΅ΧΧ Χ©ΧΦ΄Χ ΦΌΦ΅ΧΧΦΆΧ--ΧΦΆΧ¨ΦΆΧ, ΧΦ΄ΧΦΌΦΈΧ¨Φ΅Χͺ; ΧΦ°ΧΦ·Χ£ ΧΦ°ΧΧΦΈΧ, ΧΦΈΧ¨ΦΈΧ ΧΦΈΧ’ΦΈΧ, ΧΦ·ΧΦΌΦ·ΧΦ° ΧΦ°ΧΧΦΈΧ ΧΦΌΦΈΧ’ΦΈΧ, ΧΦ·ΧΦΌΦΈΧ Χ¨Φ·ΧΦΌΦΈΧ ΧΦ°ΧΦΉΧ. ΧΧ ΧΦ·ΧΦΌΦ΄Χ§Φ°Χ¨ΦΈΧ ΧΦΆΧͺ-Χ©ΧΦ΅Χ-ΧΦ·ΧΦΌΦΈΧ§ΧΦΉΧ ΧΦ·ΧΧΦΌΧ, Χ§Φ΄ΧΦ°Χ¨ΧΦΉΧͺ ΧΦ·ΧͺΦΌΦ·ΧΦ²ΧΦΈΧ:Β ΧΦΌΦ΄Χ-Χ©ΧΦΈΧ, Χ§ΦΈΧΦ°Χ¨ΧΦΌ, ΧΦΆΧͺ-ΧΦΈΧ’ΦΈΧ, ΧΦ·ΧΦΌΦ΄ΧͺΦ°ΧΦ·ΧΦΌΦ΄ΧΧ.Β ΧΧ ΧΦ΄Χ§ΦΌΦ΄ΧΦ°Χ¨ΧΦΉΧͺ ΧΦ·ΧͺΦΌΦ·ΧΦ²ΧΦΈΧ Χ ΦΈΧ‘Φ°Χ’ΧΦΌ ΧΦΈΧ’ΦΈΧ, ΧΦ²Χ¦Φ΅Χ¨ΧΦΉΧͺ; ΧΦ·ΧΦΌΦ΄ΧΦ°ΧΧΦΌ, ΧΦΌΦ·ΧΦ²Χ¦Φ΅Χ¨ΧΦΉΧͺ.Β {Χ€}
........ Χ ΧΦ°ΧΦΈΧΦ΄ΧΧ©Χ ΧΦΉΧ©ΧΦΆΧ, Χ’ΦΈΧ ΦΈΧ ΧΦ°ΧΦΉΧ--ΧΦ΄ΧΦΌΦΉΧ, ΧΦΈΧΦΈΧΦΈΧ, ΧΦ²Χ©ΧΦΆΧ¨, Χ’Φ·Χ-Χ€ΦΌΦ°Χ Φ΅Χ ΧΦΈΧΦ²ΧΦΈΧΦΈΧ.Β {Χ‘}Β Χ ΧΦ·ΧΦΌΦΉΧΧΦΆΧ¨ ΧΦ°ΧΧΦΈΧ Χ€ΦΌΦ΄ΧͺΦ°ΧΦΉΧ, ΧΦΆΧ-ΧΦΉΧ©ΧΦΆΧ ΧΦ°ΧΦΆΧ-ΧΦ·ΧΦ²Χ¨ΦΉΧ ΧΦ°ΧΦΆΧ-ΧΦ΄Χ¨Φ°ΧΦΈΧ, Χ¦Φ°ΧΧΦΌ Χ©ΧΦ°ΧΦΈΧ©ΧΦ°ΧͺΦΌΦ°ΧΦΆΧ, ΧΦΆΧ-ΧΦΉΧΦΆΧ ΧΧΦΉΧ’Φ΅Χ; ΧΦ·ΧΦΌΦ΅Χ¦Φ°ΧΧΦΌ, Χ©ΧΦ°ΧΦΈΧ©ΧΦ°ΧͺΦΌΦΈΧ.Β Χ ΧΦ·ΧΦΌΦ΅Χ¨ΦΆΧ ΧΦ°ΧΧΦΈΧ ΧΦΌΦ°Χ’Φ·ΧΦΌΧΦΌΧ Χ’ΦΈΧ ΦΈΧ, ΧΦ·ΧΦΌΦ·Χ’Φ²ΧΦΉΧ Χ€ΦΌΦΆΧͺΦ·Χ ΧΦΈΧΦΉΧΦΆΧ; ΧΦ·ΧΦΌΦ΄Χ§Φ°Χ¨ΦΈΧ ΧΦ·ΧΦ²Χ¨ΦΉΧ ΧΦΌΧΦ΄Χ¨Φ°ΧΦΈΧ, ΧΦ·ΧΦΌΦ΅Χ¦Φ°ΧΧΦΌ Χ©ΧΦ°Χ Φ΅ΧΧΦΆΧ.Β Χ ΧΦ·ΧΦΌΦΉΧΧΦΆΧ¨, Χ©ΧΦ΄ΧΦ°Χ’ΧΦΌ-Χ ΦΈΧ ΧΦ°ΧΦΈΧ¨ΦΈΧ; ΧΦ΄Χ-ΧΦ΄ΧΦ°ΧΦΆΧ, Χ Φ°ΧΦ΄ΧΧΦ²ΧΦΆΧ--ΧΦ°ΧΧΦΈΧ ΧΦΌΦ·ΧΦΌΦ·Χ¨Φ°ΧΦΈΧ ΧΦ΅ΧΦΈΧΧ ΧΦΆΧͺΦ°ΧΦ·ΧΦΌΦΈΧ’, ΧΦΌΦ·ΧΦ²ΧΧΦΉΧ ΧΦ²ΧΦ·ΧΦΌΦΆΧ¨-ΧΦΌΧΦΉ.Β Χ ΧΦΉΧ-ΧΦ΅Χ, Χ’Φ·ΧΦ°ΧΦΌΦ΄Χ ΧΦΉΧ©ΧΦΆΧ:Β ΧΦΌΦ°ΧΦΈΧ-ΧΦΌΦ΅ΧΧͺΦ΄Χ, Χ ΦΆΧΦ±ΧΦΈΧ ΧΧΦΌΧ.Β Χ Χ€ΦΌΦΆΧ ΧΦΆΧ-Χ€ΦΌΦΆΧ ΧΦ²ΧΦ·ΧΦΌΦΆΧ¨-ΧΦΌΧΦΉ, ΧΦΌΧΦ·Χ¨Φ°ΧΦΆΧ ΧΦ°ΧΦΉΧ ΧΦ°ΧΦ΄ΧΧΦΉΧͺ, ΧΦΌΧͺΦ°ΧΦ»Χ Φ·Χͺ ΧΦ°ΧΧΦΈΧ, ΧΦ·ΧΦΌΦ΄ΧΧ; ΧΦΌΧΦ·ΧΦΌΧΦΌΧ’Φ· ΧΦΉΧ ΧΦ°Χ¨Φ΅ΧΧͺΦΆΧ, ΧΦ°ΧΦ·ΧΦΌΦ΅Χ¨ ΧΦΌΦ°Χ’Φ·ΧΦ°ΧΦΌΦ΄Χ ΧΦ°ΧΦΉΧ©ΧΦΆΧ.Β .
from email
email from 2019 , edited 2020: Said at Machlis Friday night 2019 (Wrote it up 2017,18 didn;t get to say it until now)
I didnl;t think I would get a chance since it was packed and many yeshiva guys including a Yankelevitch! Dovid's son (in chofetz chayim?) with his firends. All meal was singing, But then he siad one speaker, me!Β
Β Β (I said it in front of Chr's so I stressed that the Torah is eternal, and M"R was highest level prophet, and later M"R was most humble, not whom they think!)Β Β
[A few weeks ago I had told him of my psychological issue sof hoping he'd call on me and feeling like an idiot that I care so much etc.]
So if people should speak about what they are expert in, we;ll, I am an expert in Ego! so...
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DUP?
Β ΧΦΌΦ°ΧΦ·Χ’Φ²ΧΦΉΧͺΦ°ΧΦΈ, ΧΦΆΧͺ-ΧΦ·Χ ΦΌΦ΅Χ¨ΦΉΧͺΒ
ΧΧ ΧΧΦΉ-ΧΦΉΧΦ·ΧΦ΄Χ ΧΧΦΉ-ΧΦΉΧΦΆΧ©Χ ΧΧΦΉ-ΧΦΈΧΦ΄ΧΧ, ΧΦΌΦ°ΧΦ·ΧΦ²Χ¨Φ΄ΧΧΦ° ΧΦΆΧ’ΦΈΧ ΦΈΧ Χ’Φ·Χ-ΧΦ·ΧΦΌΦ΄Χ©ΧΦ°ΧΦΌΦΈΧ ΧΦ΄Χ©ΧΦ°ΧΦΌΦΉΧ Χ’ΦΈΧΦΈΧΧ, ΧΦ·ΧΦ²Χ ΧΦΌ ΧΦ°Χ Φ΅Χ-ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ, ΧΦ°ΧΦΉΧ ΧΦ΄Χ‘ΦΌΦΈΧ’ΧΦΌ; ΧΦΌΧΦ°ΧΦ΅Χ’ΦΈΧΦΉΧͺΧΦΉ, ΧΦ΄Χ‘ΦΌΦΈΧ’ΧΦΌ.
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ΧΧ ΧΦΌΧΦ°ΧΧΦΉΧ, ΧΦΈΧ§Φ΄ΧΧ ΧΦΆΧͺ-ΧΦ·ΧΦΌΦ΄Χ©ΧΦ°ΧΦΌΦΈΧ, ΧΦΌΦ΄Χ‘ΦΌΦΈΧ ΧΦΆΧ’ΦΈΧ ΦΈΧ ΧΦΆΧͺ-ΧΦ·ΧΦΌΦ΄Χ©ΧΦ°ΧΦΌΦΈΧ, ΧΦ°ΧΦΉΧΦΆΧ ΧΦΈΧ’Φ΅ΧΦ»Χͺ; ΧΦΌΧΦΈΧ’ΦΆΧ¨ΦΆΧ ΧΦ΄ΧΦ°ΧΦΆΧ Χ’Φ·Χ-ΧΦ·ΧΦΌΦ΄Χ©ΧΦ°ΧΦΌΦΈΧ,ΧΦΌΦ°ΧΦ·Χ¨Φ°ΧΦ΅Χ-ΧΦ΅Χ©Χ--Χ’Φ·Χ-ΧΦΌΦΉΧ§ΦΆΧ¨.Β ΧΧ ΧΦΌΦ΅Χ ΧΦ΄ΧΦ°ΧΦΆΧ ΧͺΦΈΧΦ΄ΧΧ, ΧΦΆΧ’ΦΈΧ ΦΈΧ ΧΦ°ΧΦ·Χ‘ΦΌΦΆΧ ΦΌΧΦΌ; ΧΦΌΧΦ·Χ¨Φ°ΧΦ΅Χ-ΧΦ΅Χ©Χ, ΧΦΈΧΦ°ΧΦΈΧ.Β Β
Maybe it means the anan seemed like fire at night, or that it was neither anan nor fire, but shechinah, and what was seen was anan by day and fire by night. (like my qp article).
And maybe it is related to the fact that ubehe'olos hamishkan, is like 'behaaloscha' which means 'to light', so it is 'when the anan was lit', ie it became like fire, but actually it was only during the day tha tthey traeled, and then the anan was not fire??
Χ, ΧΦ΅Χ’Φ·Χ ΧΦΈΧΦΉΧΦΆΧ--ΧΦ°ΧΦ·ΧΦ²Χ¨Φ΅Χ ΧΦ΅Χ, ΧΦ΄Χ‘Φ°Χ’ΧΦΌ ΧΦΌΦ°Χ Φ΅Χ ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ; ΧΦΌΧΦ΄ΧΦ°Χ§ΧΦΉΧ, ΧΦ²Χ©ΧΦΆΧ¨ ΧΦ΄Χ©ΧΦ°ΧΦΌΦΈΧ-Χ©ΧΦΈΧ ΧΦΆΧ’ΦΈΧ ΦΈΧ--Χ©ΧΦΈΧ ΧΦ·ΧΦ²Χ ΧΦΌ, ΧΦΌΦ°Χ Φ΅Χ ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ.Β ΧΧ Χ’Φ·Χ-Χ€ΦΌΦ΄Χ ΧΦ°ΧΧΦΈΧ, ΧΦ΄Χ‘Φ°Χ’ΧΦΌ ΧΦΌΦ°Χ Φ΅Χ ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ, ΧΦ°Χ’Φ·Χ-Χ€ΦΌΦ΄Χ ΧΦ°ΧΧΦΈΧ, ΧΦ·ΧΦ²Χ ΧΦΌ:Β ΧΦΌΦΈΧ-ΧΦ°ΧΦ΅Χ, ΧΦ²Χ©ΧΦΆΧ¨ ΧΦ΄Χ©ΧΦ°ΧΦΌΦΉΧ ΧΦΆΧ’ΦΈΧ ΦΈΧ Χ’Φ·Χ-ΧΦ·ΧΦΌΦ΄Χ©ΧΦ°ΧΦΌΦΈΧ--ΧΦ·ΧΦ²Χ ΧΦΌ.Β
The action 'lishkon' is for the anan, which indeed is Gd;s presence, so it is 'veshachanti', via the anan. And therefore 'mishkan' is the anan too
Β ΧΧΧΦΌΧΦ°ΧΦ·ΧΦ²Χ¨Φ΄ΧΧΦ° ΧΦΆΧ’ΦΈΧ ΦΈΧ Χ’Φ·Χ-ΧΦ·ΧΦΌΦ΄Χ©ΧΦ°ΧΦΌΦΈΧ, ΧΦΈΧΦ΄ΧΧ Χ¨Φ·ΧΦΌΦ΄ΧΧ--ΧΦ°Χ©ΧΦΈΧΦ°Χ¨ΧΦΌ ΧΦ°Χ Φ΅Χ-ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ ΧΦΆΧͺ-ΧΦ΄Χ©ΧΦ°ΧΦΆΧ¨ΦΆΧͺ ΧΦ°ΧΧΦΈΧ, ΧΦ°ΧΦΉΧ ΧΦ΄Χ‘ΦΌΦΈΧ’ΧΦΌ.Β Χ ΧΦ°ΧΦ΅Χ©Χ ΧΦ²Χ©ΧΦΆΧ¨ ΧΦ΄ΧΦ°ΧΦΆΧ ΧΦΆΧ’ΦΈΧ ΦΈΧ, ΧΦΈΧΦ΄ΧΧ ΧΦ΄Χ‘Φ°Χ€ΦΌΦΈΧ¨--Χ’Φ·Χ-ΧΦ·ΧΦΌΦ΄Χ©ΧΦ°ΧΦΌΦΈΧ; Χ’Φ·Χ-Χ€ΦΌΦ΄Χ ΧΦ°ΧΧΦΈΧ ΧΦ·ΧΦ²Χ ΧΦΌ, ΧΦ°Χ’Φ·Χ-Χ€ΦΌΦ΄Χ ΧΦ°ΧΧΦΈΧ ΧΦ΄Χ‘ΦΌΦΈΧ’ΧΦΌ.Β ΧΧ ΧΦ°ΧΦ΅Χ©Χ ΧΦ²Χ©ΧΦΆΧ¨-ΧΦ΄ΧΦ°ΧΦΆΧ ΧΦΆΧ’ΦΈΧ ΦΈΧ, ΧΦ΅Χ’ΦΆΧ¨ΦΆΧ Χ’Φ·Χ-ΧΦΌΦΉΧ§ΦΆΧ¨, ΧΦ°Χ Φ·Χ’Φ²ΧΦΈΧ ΧΦΆΧ’ΦΈΧ ΦΈΧ ΧΦΌΦ·ΧΦΌΦΉΧ§ΦΆΧ¨, ΧΦ°Χ ΦΈΧ‘ΦΈΧ’ΧΦΌ; ΧΧΦΉ ΧΧΦΉΧΦΈΧ ΧΦΈΧΦ·ΧΦ°ΧΦΈΧ, ΧΦ°Χ Φ·Χ’Φ²ΧΦΈΧ ΧΦΆΧ’ΦΈΧ ΦΈΧ ΧΦ°Χ ΦΈΧ‘ΦΈΧ’ΧΦΌ.Β ΧΧ ΧΧΦΉ-ΧΦΉΧΦ·ΧΦ΄Χ ΧΧΦΉ-ΧΦΉΧΦΆΧ©Χ ΧΧΦΉ-ΧΦΈΧΦ΄ΧΧ, ΧΦΌΦ°ΧΦ·ΧΦ²Χ¨Φ΄ΧΧΦ° ΧΦΆΧ’ΦΈΧ ΦΈΧ Χ’Φ·Χ-ΧΦ·ΧΦΌΦ΄Χ©ΧΦ°ΧΦΌΦΈΧ ΧΦ΄Χ©ΧΦ°ΧΦΌΦΉΧ Χ’ΦΈΧΦΈΧΧ, ΧΦ·ΧΦ²Χ ΧΦΌ ΧΦ°Χ Φ΅Χ-ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ, ΧΦ°ΧΦΉΧ ΧΦ΄Χ‘ΦΌΦΈΧ’ΧΦΌ; ΧΦΌΧΦ°ΧΦ΅Χ’ΦΈΧΦΉΧͺΧΦΉ, ΧΦ΄Χ‘ΦΌΦΈΧ’ΧΦΌ.
what does this last pasuk here mean?:Β
Β Β ΧΧ Χ’Φ·Χ-Χ€ΦΌΦ΄Χ ΧΦ°ΧΧΦΈΧ ΧΦ·ΧΦ²Χ ΧΦΌ, ΧΦ°Χ’Φ·Χ-Χ€ΦΌΦ΄Χ ΧΦ°ΧΧΦΈΧ ΧΦ΄Χ‘ΦΌΦΈΧ’ΧΦΌ:Β ΧΦΆΧͺ-ΧΦ΄Χ©ΧΦ°ΧΦΆΧ¨ΦΆΧͺ ΧΦ°ΧΧΦΈΧ Χ©ΧΦΈΧΦΈΧ¨ΧΦΌ, Χ’Φ·Χ-Χ€ΦΌΦ΄Χ ΧΦ°ΧΧΦΈΧ ΧΦΌΦ°ΧΦ·Χ-ΧΦΉΧ©ΧΦΆΧ.
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ΧΧ ΧΦ·ΧΦ°ΧΦ΄Χ ΧΦΌΦ·Χ©ΦΌΧΦΈΧ ΦΈΧ ΧΦ·Χ©ΦΌΧΦ΅Χ Φ΄ΧΧͺ, ΧΦΌΦ·ΧΦΉΧΦΆΧ©Χ ΧΦ·Χ©ΦΌΧΦ΅Χ Φ΄Χ--ΧΦΌΦ°Χ’ΦΆΧ©ΧΦ°Χ¨Φ΄ΧΧ ΧΦΌΦ·ΧΦΉΧΦΆΧ©Χ; Χ Φ·Χ’Φ²ΧΦΈΧ, ΧΦΆΧ’ΦΈΧ ΦΈΧ, ΧΦ΅Χ’Φ·Χ, ΧΦ΄Χ©ΧΦ°ΧΦΌΦ·Χ ΧΦΈΧ’Φ΅ΧΦ»Χͺ.Β ΧΧ ΧΦ·ΧΦΌΦ΄Χ‘Φ°Χ’ΧΦΌ ΧΦ°Χ Φ΅Χ-ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ ΧΦ°ΧΦ·Χ‘Φ°Χ’Φ΅ΧΧΦΆΧ, ΧΦ΄ΧΦΌΦ΄ΧΦ°ΧΦΌΦ·Χ¨ Χ‘Φ΄ΧΧ ΦΈΧ; ΧΦ·ΧΦΌΦ΄Χ©ΧΦ°ΧΦΌΦΉΧ ΧΦΆΧ’ΦΈΧ ΦΈΧ, ΧΦΌΦ°ΧΦ΄ΧΦ°ΧΦΌΦ·Χ¨ Χ€ΦΌΦΈΧΧ¨ΦΈΧ.Β ΧΧ ΧΦ·ΧΦΌΦ΄Χ‘Φ°Χ’ΧΦΌ, ΧΦΌΦΈΧ¨Φ΄ΧΧ©ΧΦΉΧ ΦΈΧ, Χ’Φ·Χ-Χ€ΦΌΦ΄Χ ΧΦ°ΧΧΦΈΧ, ΧΦΌΦ°ΧΦ·Χ-ΧΦΉΧ©ΧΦΆΧ.Β ΧΧ ΧΦ·ΧΦΌΦ΄Χ‘ΦΌΦ·Χ’ ΧΦΌΦΆΧΦΆΧ ΧΦ·ΧΦ²Χ Φ΅Χ ΧΦ°Χ Φ΅Χ-ΧΦ°ΧΧΦΌΧΦΈΧ, ΧΦΌΦΈΧ¨Φ΄ΧΧ©ΧΦΉΧ ΦΈΧ--ΧΦ°Χ¦Φ΄ΧΦ°ΧΦΉΧͺΦΈΧ; ΧΦ°Χ’Φ·Χ-Χ¦Φ°ΧΦΈΧΧΦΉ--Χ Φ·ΧΦ°Χ©ΧΧΦΉΧ, ΧΦΌΦΆΧ-Χ’Φ·ΧΦΌΦ΄ΧΧ ΦΈΧΦΈΧ.Β ΧΧ ΧΦ°Χ’Φ·Χ-Χ¦Φ°ΧΦΈΧ--ΧΦ·ΧΦΌΦ΅Χ, ΧΦΌΦ°Χ Φ΅Χ ΧΦ΄Χ©ΦΌΧΦΈΧ©ΧΦΈΧ¨:Β Χ Φ°ΧͺΦ·Χ Φ°ΧΦ΅Χ, ΧΦΌΦΆΧ-Χ¦ΧΦΌΧ’ΦΈΧ¨.Β ΧΧ ΧΦ°Χ’Φ·Χ-Χ¦Φ°ΧΦΈΧ--ΧΦ·ΧΦΌΦ΅Χ, ΧΦΌΦ°Χ Φ΅Χ ΧΦ°ΧΧΦΌΧΦ»Χ:Β ΧΦ±ΧΦ΄ΧΧΦΈΧ, ΧΦΌΦΆΧ-ΧΦ΅ΧΦΉΧ.Β ΧΧ ΧΦ°ΧΧΦΌΧ¨Φ·Χ, ΧΦ·ΧΦΌΦ΄Χ©ΧΦ°ΧΦΌΦΈΧ; ΧΦ°Χ ΦΈΧ‘Φ°Χ’ΧΦΌ ΧΦ°Χ Φ΅Χ-ΧΦ΅Χ¨Φ°Χ©ΧΧΦΉΧ ΧΦΌΧΦ°Χ Φ΅Χ ΧΦ°Χ¨ΦΈΧ¨Φ΄Χ, Χ ΦΉΧ©ΧΦ°ΧΦ΅Χ ΧΦ·ΧΦΌΦ΄Χ©ΧΦ°ΧΦΌΦΈΧ.Β ΧΧ ΧΦ°Χ ΦΈΧ‘Φ·Χ’, ΧΦΌΦΆΧΦΆΧ ΧΦ·ΧΦ²Χ Φ΅Χ Χ¨Φ°ΧΧΦΌΧΦ΅Χ--ΧΦ°Χ¦Φ΄ΧΦ°ΧΦΉΧͺΦΈΧ; ΧΦ°Χ’Φ·Χ-Χ¦Φ°ΧΦΈΧΧΦΉ--ΧΦ±ΧΦ΄ΧΧ¦ΧΦΌΧ¨, ΧΦΌΦΆΧ-Χ©ΧΦ°ΧΦ΅ΧΧΧΦΌΧ¨.Β ΧΧ ΧΦ°Χ’Φ·Χ-Χ¦Φ°ΧΦΈΧ--ΧΦ·ΧΦΌΦ΅Χ, ΧΦΌΦ°Χ Φ΅Χ Χ©ΧΦ΄ΧΦ°Χ’ΧΦΉΧ:Β Χ©ΧΦ°ΧΦ»ΧΦ΄ΧΧΦ΅Χ, ΧΦΌΦΆΧ-Χ¦ΧΦΌΧ¨Φ΄ΧΧ©ΧΦ·ΧΦΌΦΈΧ.Β Χ ΧΦ°Χ’Φ·Χ-Χ¦Φ°ΧΦΈΧ, ΧΦ·ΧΦΌΦ΅Χ ΧΦ°Χ Φ΅Χ-ΧΦΈΧ:Β ΧΦΆΧΦ°ΧΦΈΧ‘ΦΈΧ£, ΧΦΌΦΆΧ-ΧΦΌΦ°Χ’ΧΦΌΧΦ΅Χ.Β ΧΧ ΧΦ°Χ ΦΈΧ‘Φ°Χ’ΧΦΌ, ΧΦ·Χ§ΦΌΦ°ΧΦΈΧͺΦ΄ΧΧ, Χ ΦΉΧ©ΧΦ°ΧΦ΅Χ, ΧΦ·ΧΦΌΦ΄Χ§Φ°ΧΦΌΦΈΧ©Χ; ΧΦ°ΧΦ΅Χ§Φ΄ΧΧΧΦΌ ΧΦΆΧͺ-ΧΦ·ΧΦΌΦ΄Χ©ΧΦ°ΧΦΌΦΈΧ, Χ’Φ·Χ-ΧΦΌΦΉΧΦΈΧ.
ΧΧ ΧΦ·ΧΦΌΦ΄Χ‘Φ°Χ’ΧΦΌ ΧΦ΅ΧΦ·Χ¨ ΧΦ°ΧΧΦΈΧ, ΧΦΌΦΆΧ¨ΦΆΧΦ° Χ©ΧΦ°ΧΦΉΧ©ΧΦΆΧͺ ΧΦΈΧΦ΄ΧΧ; ΧΦ·ΧΦ²Χ¨ΧΦΉΧ ΧΦΌΦ°Χ¨Φ΄ΧΧͺ-ΧΦ°ΧΧΦΈΧ Χ ΦΉΧ‘Φ΅Χ’Φ· ΧΦ΄Χ€Φ°Χ Φ΅ΧΧΦΆΧ, ΧΦΌΦΆΧ¨ΦΆΧΦ° Χ©ΧΦ°ΧΦΉΧ©ΧΦΆΧͺ ΧΦΈΧΦ΄ΧΧ, ΧΦΈΧͺΧΦΌΧ¨ ΧΦΈΧΦΆΧ, ΧΦ°Χ ΧΦΌΧΦΈΧ.Β ΧΧ ΧΦ·Χ’Φ²Χ Φ·Χ ΧΦ°ΧΧΦΈΧ Χ’Φ²ΧΦ΅ΧΧΦΆΧ, ΧΧΦΉΧΦΈΧ, ΧΦΌΦ°Χ ΦΈΧ‘Φ°Χ’ΦΈΧ, ΧΦ΄Χ-ΧΦ·ΧΦΌΦ·ΧΦ²Χ ΦΆΧ.Β {Χ‘}Β ]Β {Χ‘}Β ΧΧ ΧΦ·ΧΦ°ΧΦ΄Χ ΧΦΌΦ΄Χ Φ°Χ‘ΦΉΧ’Φ· ΧΦΈΧΦΈΧ¨ΦΉΧ, ΧΦ·ΧΦΌΦΉΧΧΦΆΧ¨ ΧΦΉΧ©ΧΦΆΧ:Β Χ§ΧΦΌΧΦΈΧ ΧΦ°ΧΧΦΈΧ, ΧΦ°ΧΦΈΧ€Φ»Χ¦ΧΦΌ ΧΦΉΧΦ°ΧΦΆΧΧΦΈ, ΧΦ°ΧΦΈΧ Φ»Χ‘ΧΦΌ ΧΦ°Χ©ΧΦ·Χ Φ°ΧΦΆΧΧΦΈ, ΧΦ΄Χ€ΦΌΦΈΧ ΦΆΧΧΦΈ.Β ΧΧ ΧΦΌΧΦ°Χ Φ»ΧΦΉΧ, ΧΦΉΧΧΦ·Χ¨:Β Χ©ΧΧΦΌΧΦΈΧ ΧΦ°ΧΧΦΈΧ, Χ¨Φ΄ΧΦ°ΧΧΦΉΧͺ ΧΦ·ΧΦ°Χ€Φ΅Χ ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ.Β {Χ‘}Β ]Β {Χ€}
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The chatzotzrah is not just an instrument, it is a holy one, made miksha, etc, and there is special emphasis on which sounds to use for what, not that it is just advice that they should themselves choose separate sounds for thes ethings (like Yisro is advice..or is the Yiosro advice turned into a religious institution that now has significance on its own?)
Tekiah and teruah are mentioned.
And the word 'zikaron' is prominent. As well as when we are in trouble and need to reutnr to hashem and be saved form a war situaiotn etc.
So when we are told elswhereΒ 'yom zichron teruah' and that it is a holy day etc, there is this context!
Χ ΧΦ·ΧΦ°ΧΦ·ΧΦΌΦ΅Χ¨ ΧΦ°ΧΧΦΈΧ, ΧΦΆΧ-ΧΦΉΧ©ΧΦΆΧ ΧΦΌΦ΅ΧΧΦΉΧ¨.Β Χ Χ’Φ²Χ©ΧΦ΅Χ ΧΦ°ΧΦΈ, Χ©ΧΦ°ΧͺΦΌΦ΅Χ ΧΦ²Χ¦ΧΦΉΧ¦Φ°Χ¨ΦΉΧͺ ΧΦΌΦΆΧ‘ΦΆΧ£--ΧΦ΄Χ§Φ°Χ©ΧΦΈΧ, ΧͺΦΌΦ·Χ’Φ²Χ©ΧΦΆΧ ΧΦΉΧͺΦΈΧ; ΧΦ°ΧΦΈΧΧΦΌ ΧΦ°ΧΦΈ ΧΦ°ΧΦ΄Χ§Φ°Χ¨ΦΈΧ ΧΦΈΧ’Φ΅ΧΦΈΧ, ΧΦΌΧΦ°ΧΦ·Χ‘ΦΌΦ·Χ’ ΧΦΆΧͺ-ΧΦ·ΧΦΌΦ·ΧΦ²Χ ΧΦΉΧͺ.Β Χ ΧΦ°ΧͺΦΈΧ§Φ°Χ’ΧΦΌ,ΧΦΌΦΈΧΦ΅Χ--ΧΦ°Χ ΧΦΉΧ’Φ²ΧΧΦΌ ΧΦ΅ΧΦΆΧΧΦΈ ΧΦΌΦΈΧ-ΧΦΈΧ’Φ΅ΧΦΈΧ, ΧΦΆΧ-Χ€ΦΌΦΆΧͺΦ·Χ ΧΦΉΧΦΆΧ ΧΧΦΉΧ’Φ΅Χ.Β Χ ΧΦ°ΧΦ΄Χ-ΧΦΌΦ°ΧΦ·ΧΦ·Χͺ, ΧΦ΄ΧͺΦ°Χ§ΦΈΧ’ΧΦΌ--ΧΦ°Χ ΧΦΉΧ’Φ²ΧΧΦΌ ΧΦ΅ΧΦΆΧΧΦΈ ΧΦ·Χ ΦΌΦ°Χ©ΧΦ΄ΧΧΦ΄ΧΧ, Χ¨ΦΈΧΧ©ΧΦ΅Χ ΧΦ·ΧΦ°Χ€Φ΅Χ ΧΦ΄Χ©ΧΦ°Χ¨ΦΈΧΦ΅Χ.Β Χ ΧΦΌΧͺΦ°Χ§Φ·Χ’Φ°ΧͺΦΌΦΆΧ, ΧͺΦΌΦ°Χ¨ΧΦΌΧ’ΦΈΧ--ΧΦ°Χ ΦΈΧ‘Φ°Χ’ΧΦΌ, ΧΦ·ΧΦΌΦ·ΧΦ²Χ ΧΦΉΧͺ, ΧΦ·ΧΦΉΧ Φ΄ΧΧ, Χ§Φ΅ΧΦ°ΧΦΈΧ.Β Χ ΧΦΌΧͺΦ°Χ§Φ·Χ’Φ°ΧͺΦΌΦΆΧ ΧͺΦΌΦ°Χ¨ΧΦΌΧ’ΦΈΧ, Χ©ΧΦ΅Χ Φ΄ΧΧͺ--ΧΦ°Χ ΦΈΧ‘Φ°Χ’ΧΦΌ ΧΦ·ΧΦΌΦ·ΧΦ²Χ ΧΦΉΧͺ, ΧΦ·ΧΦΉΧ Φ΄ΧΧ ΧͺΦΌΦ΅ΧΧΦΈΧ ΦΈΧ; ΧͺΦΌΦ°Χ¨ΧΦΌΧ’ΦΈΧ ΧΦ΄ΧͺΦ°Χ§Φ°Χ’ΧΦΌ, ΧΦ°ΧΦ·Χ‘Φ°Χ’Φ΅ΧΧΦΆΧ.Β Χ ΧΦΌΧΦ°ΧΦ·Χ§Φ°ΧΦ΄ΧΧ, ΧΦΆΧͺ-ΧΦ·Χ§ΦΌΦΈΧΦΈΧ--ΧͺΦΌΦ΄ΧͺΦ°Χ§Φ°Χ’ΧΦΌ, ΧΦ°ΧΦΉΧ ΧͺΦΈΧ¨Φ΄ΧΧ’ΧΦΌ.Β Χ ΧΦΌΧΦ°Χ Φ΅Χ ΧΦ·ΧΦ²Χ¨ΦΉΧ ΧΦ·ΧΦΌΦΉΧΦ²Χ Φ΄ΧΧ, ΧΦ΄ΧͺΦ°Χ§Φ°Χ’ΧΦΌ ΧΦΌΦ·ΧΦ²Χ¦ΦΉΧ¦Φ°Χ¨ΧΦΉΧͺ; ΧΦ°ΧΦΈΧΧΦΌ ΧΦΈΧΦΆΧ ΧΦ°ΧΦ»Χ§ΦΌΦ·Χͺ Χ’ΧΦΉΧΦΈΧ, ΧΦ°ΧΦΉΧ¨ΦΉΧͺΦ΅ΧΧΦΆΧ.Β Χ ΧΦ°ΧΦ΄Χ-ΧͺΦΈΧΦΉΧΧΦΌ ΧΦ΄ΧΦ°ΧΦΈΧΦΈΧ ΧΦΌΦ°ΧΦ·Χ¨Φ°Χ¦Φ°ΧΦΆΧ, Χ’Φ·Χ-ΧΦ·Χ¦ΦΌΦ·Χ¨ ΧΦ·Χ¦ΦΌΦΉΧ¨Φ΅Χ¨ ΧΦΆΧͺΦ°ΧΦΆΧ--ΧΦ·ΧΦ²Χ¨Φ΅Χ’ΦΉΧͺΦΆΧ, ΧΦΌΦ·ΧΦ²Χ¦ΦΉΧ¦Φ°Χ¨ΦΉΧͺ;ΧΦ°Χ Φ΄ΧΦ°ΧΦΌΦ·Χ¨Φ°ΧͺΦΌΦΆΧ, ΧΦ΄Χ€Φ°Χ Φ΅Χ ΧΦ°ΧΧΦΈΧ ΧΦ±ΧΦΉΧΦ΅ΧΧΦΆΧ, ΧΦ°Χ ΧΦΉΧ©ΧΦ·Χ’Φ°ΧͺΦΌΦΆΧ, ΧΦ΅ΧΦΉΧΦ°ΧΦ΅ΧΧΦΆΧ.Β Χ ΧΦΌΧΦ°ΧΧΦΉΧ Χ©ΧΦ΄ΧΦ°ΧΦ·ΧͺΦ°ΧΦΆΧ ΧΦΌΧΦ°ΧΧΦΉΧ’Φ²ΧΦ΅ΧΧΦΆΧ, ΧΦΌΧΦ°Χ¨ΦΈΧΧ©ΧΦ΅Χ ΧΦΈΧΦ°Χ©ΧΦ΅ΧΧΦΆΧ--ΧΦΌΧͺΦ°Χ§Φ·Χ’Φ°ΧͺΦΌΦΆΧ ΧΦΌΦ·ΧΦ²Χ¦ΦΉΧ¦Φ°Χ¨ΦΉΧͺ Χ’Φ·Χ Χ’ΦΉΧΦΉΧͺΦ΅ΧΧΦΆΧ, ΧΦ°Χ’Φ·Χ ΧΦ΄ΧΦ°ΧΦ΅Χ Χ©ΧΦ·ΧΦ°ΧΦ΅ΧΧΦΆΧ; ΧΦ°ΧΦΈΧΧΦΌ ΧΦΈΧΦΆΧ ΧΦ°ΧΦ΄ΧΦΌΦΈΧ¨ΧΦΉΧ ΧΦ΄Χ€Φ°Χ Φ΅Χ ΧΦ±ΧΦΉΧΦ΅ΧΧΦΆΧ, ΧΦ²Χ Φ΄Χ ΧΦ°ΧΧΦΈΧ ΧΦ±ΧΦΉΧΦ΅ΧΧΦΆΧ.Β {Χ€}
.....
Relating to the chapter whose Hebrew text is included below: People complain, and haMan is mentioned (our eyes are to Haman)!
God takes from the ruach of M"R, and Gd's ruach and places on the zkenim, and later a Ruach comes from God to bring the slov which ends up killing them.
M"R is happy/relieved to not be the sole leader, and then we are told he is the most humble, so God is clearing M"R of wrongdoing in this, and telling us like 'veroa'acha vesomach belibo" that M"R was really happy, not pretenidn or jealous.
And he was happy about eldad and medad too.
And then we are told 'bemar'eh, peh el peh' etc, ie that;s why M"R was abl to give the mesorah, aspeklariyah me'ira, bec no ego. etc.