Thought for the Week Parshas Ki Seitzei Elul = The Total Relationship, Rabbi Yaakov Winner - 5786

Hello. I hope everyone is as usual. We'll start off with Msiah should come now. Then we're going to go to a prayer and this prayer is directly related to the subject we're going to speak about today and that is the of where we're thanking Hashem for our physical health. which after a person takes care of his bodily functions in the morning, we make this. Thank you, master of the world who created man formed man and wisdom and he created him with numerous orififices and cavities. If one did not work properly, so it would be impossible to exist. It would be impossible to exist even for a short while. Blessed are you who heals all flesh and performs wonders. We'll get back to this later. The hour is late and I'm going to speak about a certain mitzvah and we're going to connect it to the theme of this month. I am to my beloved and my beloved is to me. In this week's para, we have two mitzvah, two of the 613 commandments connected to purity of the army camp. It might seem to be an awkward thing to talk about, but the truth is part of my intention is to show how profound Yiddish is that such a concept is really connected to major major themes in Yiddish in Judaism and once we see it in that perspective everything is seen in a deeper meaningful way. So in this week's par speaks about the army camp of the when they're going out to war and there's two mitzvah that are clear. It says which means that you have to have the just I'm reading from the English translation of the that you must simply have a designated place outside the military camp so you can go out there to use it as a latrine as a as a laboratory as a bathroom. So you have to have a designated place. That's one commandment to make a designated place. Then there's another commandment which means you must keep a stake, a shovel on your person in addition to your weapons. And then so when you go outside to relieve yourself, you use that shovel to to make a hole and you must cover it up. put whatever is unclean and cover it up. And then comes the most amazing. And over here the Pik says, "For Hashem, your God accompanies you in the midst of your military camp to rescue you and to deliver your enemies before you. Therefore, your camp must be kept holy so that you not see anything unseemly in you. And because of that, turn away, Hashem will turn away, so to speak, from you withdrawing his protection." So, um, first of all, let's talk about on a simple level. On a simple level over here we see immediately and this is also on a simple level the as we'll soon see we do not look at nature as something which is independent of the Jewish military the Jewish army is we know that our victories are not connected to tanks and to airplanes and to bombs and to soldiers is our victory is a tribute to Hashem himself and we know that and that's why we have stupendous unbelievable miracles every single one of the Israeli wars but they were glu they revealed miracles and we don't attribute our success to oursel that's one of the things in life in general a Jew doesn't see nature as something separate from hashem but as a matter of fact he sees the natural as miraculous it's all miracles As the said, what's the difference between a miracle and nature? Only the fact that it happened many times. Because the truth is, if you saw right now the sun coming up for the first time, you'd say, "Wow, it's a miracle. It's just because it happened so many times. So therefore, you're not so excited about it." But the truth is, it's completely miraculous. But because we're accustomed to it, we become used to it. So therefore, we don't see it as a miracle. So the first thing is and the same thing is when it comes to the body, the means we look at our body, the miracle of birth, the miracle of existence, the the the unification, the the synthesis of everything working together perfectly. One small obstruction and you're finished. So right away we give thanks to the we give a blessing. We see God in the natural. It's not two things. That's one thing. So number one, let's get back to our mitzvah over here about keeping the camp holy. Since we see that our success and our victory is not attributed to our natural resources and weapons and ammunition, but it's about Hashem being with us. And as the says, so therefore we have to make ourselves a vehicle. And to make ourselves a vehicle is to make ourselves pure in the highest possible way which is becoming an appropriate for a king etc. That's part of what is like says that of course God is everywhere but in order for us to elevate ourselves and to have a higher standard we make way for the infinity we make way for the holiness of Hashem. So the more we make ourselves a vehicle for the blessing of Hashem to be with us in the war, the more we'll see the results on the battlefield that we'll win. So that's one reason for the mitzvah. But I want to talk now more on a much much larger broader comprehensive profound level connected to about what is Judaism and how it differs from every other religion and we spoke about this many times in other religions it just will not compute. So there's two major points. There's really three major points. We'll start off with first of all the way it is as the ultimate reality. This theor says which is a small para small words in the entire lies in that in that and the says in all your ways you should know seems pretty awkward shouldn't you Why does it seem to be all ways you should know? And the answer is because is the manifestation is the outcome of so here comes 101 as explains in chapter 7 and chapter six and one of the major major emphasis of which was not before each thing that I'm going to talk about today warrants a complete sh we could talk on this mitzvah of the shovel and designating a place all week just to bring out the profoundity. So according to when we say the main point is not that we're thinking that there's only one god as if to say somebody might have thought that there's other gods made of steel and gold and silver some statues. No, the main thing that the Jew has to think about is there's only one reality as the was want to say is there's only one reality. That's what we're meant to think about. Now, what does that mean in our service of Hashem? And this is what's made very very clear in the whole of Tanya. It seems something that could be limiting but on the other hand you have to see it as the greatest opportunity and window and bridge and channel highway to infinity. Meaning here you have an apple. The question is what do you see in this apple? Do you see in this apple something which is meant to stir your lust and your desire and your pleasure as something which is separate from hashem or do you see in this apple that really what's really the apple? THE WORD OF GOD GIVING IT LIFE EVERY single second. And why was it created? Everything that Hashem created was in order to bring out his glory for his honor. Which means when you look at the apple and you make a to the apple, this is energy. And why did Hashem make this energy? So I should channel this energy to learn and d with greater greater drive with greater excitement with greater zeal. So when I make a bra on this apple and then I channel the energy of this apple and the the energy of the animal the energy of the apple expresses itself through my prayer that it's with great it came because I ate the apple. So now that apple is elevated the sparks of god that's in in the apple get elevated and then I revealed the truth of what that apple's about. As we say in what is the true definition of this apple a word of God giving you life every single second as explains at length in in so number one because that is the question every step you take is that going to reveal the true nature of existence, excuse me, or not. Since the essence of Judaism is not only that there's one God, but there's only, excuse me, sorry, there's only one reality. So therefore, in everything we're doing, in all your ways, you should know him. That's the mission of Judaism, to reveal the oneness, the true oneness, the true nature of all of existence. And anything you're going to be doing which is not revealing the true nature of existence IS A LIE. IT'S PART OF THE COVER UP. It's not the truth. So number one, let's go back to our subject over here. The idea is everything is connected to God. Whether it's washing your hands in the morning, whether it's taking care of your bodily needs, you're meant to bring God into everything. We have commandments related to this because everything is part of it because everything will reveal how God is the only true existence. Now let's put that more in an emotional s relationship aspect without going into the length of the Gentiles and the Jews. They have seven commandments. We have 613 commandments. The idea of the 630 commandments is that our hisashus, our connection is his built males with Hashem. It's an unlimited bond, an unlimited connection, an unlimited relationship. The word is totality. So in our relation with Hashem and this is the connection to the brings this analogy. So you have a couple they love each other. In how many ways do I love you? Couples that shop together stay together. Couples that pray together stay together. You might say couples that play together, chess and checkers stay together. Couples that learn together stay together. In other words, what's really going on is that they love each other. That's the heart. That's what what that's explains the but because that gets to the heart of the issue. It's about the love between now because loves and loveish and our love is the greatest level of love you can imagine. It has the advantage of a love of a of a of a of a father and a daughter. It has the advantage of a love of a brother and a sister. It has an advantage of a love of a parent or a child. As is a medish that says Dish didn't stop loving until he called him daughter. Then he called him sister. Then he called him wife. Then he called him mother. In other words that we have the advantage of every aspect of every relationship. So in order to bring out that truth. So we're putting a bit of a twist on it but the same idea. It's not only about revealing the oneness of Hashem and therefore every single thing because this is a question of revealing the true nature of existence. But another point is since our relationship to Hashem is total no limits whatsoever. So there's nothing that's outside of the relationship. If you're connected to someone but not in everything. So then not everything makes a difference. But if you have the deepest infinite connection that could be with beyond words, everything is part of it. Nothing is left outside of it. And that's what it means. Ani. What's ani? My total ani. Walking, swimming, talking, thinking, whatever it is. My totality of my Ali is to Hashem. We're madly in love with each other. Asam says, we can't get enough of each other. And therefore, every single thing of our life and all that contains in it is part of the relationship. So that's another aspect. In other words, the idea that by carrying a shovel, you are fulfilling a mitzvah is because everything we're doing, we're bringing out the like we said, but also because everything is part of the relation. We're one with it comes to this. There's nothing that's outside of it. That's the truth of our connection and our bond. Then comes a third point which is very very very deep. And I'm sure we spoke about it 100 times because I I believe this is one of the main points of Yiddish Kite. No other religion will they be able to equate the most physical of the physical of the physical and maybe even coarse. would call it that for lack of a better word and say it could be holy. This goes together with a very deep theological concept discussed in this about the um perspective of the philosophers. They looked at God as a spiritual existence and therefore they felt by becoming more spiritually you get closer. We understand and now is not the time to get into it that Hashem is truly infinite. He's not limited IN THE SPIRITUAL. WHAT IS HE? WE HAVE NO IDEA. HE'S NOT SPIRITUAL. HE'S NOT PHYSICAL. HE'S HASHEM. How do we get close to him? How he wants? And if he decides that we get close to him to the physical, then we become close to him to the physical. We can soon take it even further. But in other words, what I am here to tell you my friends is that in Yiddish kite, the same Yiddish kite that says you should put on film on your hand and put it on your head and it's a mitzah that involves your heart on your hand opposite your heart and in your head opposite your brain. And you think to yourself, it's meditation. It's being introspective. Let's get spiritual. And by getting spiritual, becoming close to Hashem, guess what? Take that shovel. You Jewish soldier, you are fulfilling a commandment of Hashem when you carry that shovel amongst your weapons. No different than putting on film. This is a mitzvah. You become one with Hashem by fulfilling that commandment. This is a mitzvah. carrying the shovel with you to deal with your bodily needs. That's a mitzvah. That's a mitzvah. There's no difference. One is not higher, one is not lower. We became one with on the highest highest level. Whether I'm putting on film or whether I'm carrying a shovel, that is the most profound concept in Yiddish. And from here we take it even further. I don't know how much more of this idea actually in some places explains in chapter 37 how charity is even greater than learning. Why? Because charity is more of the blood and gut sweat that you're offering up to Hashem cuz you worked hard for your money. And when you're studying and toiling in Torah, you're offering up your mind which is your higher your higher faculties, your more superior talents, gifts. But what about your sweat, your kishkas? Guess what? Whatever the explanation shouldn't be because a dwelling place down here on planet earth which is full of garbage full of all the problems you could imagine. Guess what? In that sense, in a certain sense, Hashem is having pleasure from this mitzvah of digging a hole and designating a spot for sure as much as any other mitzvah because that's what it means. Could you think of something more than this whole subject? And here tells us designate a spot and it's one of the 630 commandments and carry a shovel. It's one of the 613 630 commandments and I would say this would be specimen a the ultimate example of what it means that God desired to having a dwelling place down here below. He dictates and he warrants and he tells you how you should make that dwelling place for him. Where below when it comes to these matters and that's the greatest of the great. I just want to say a couple of things connected to this. We spoke about the most broadest concepts of Judaism and how it comes to four thinking about these two mitzvah and in general there's a lot to speak about. It says that man is the only creation that first came from earth and then in that Hashem blew the nostrils the life to bring out this very very point. We come from the lowest of the low and in the lowest of the low the inanimate then we bring in the spirit and we work with the lowest of the low. And so too said in the words of the famous line said I think is 23 that this is the awesomeness of the kiss the godly soul that he brings about the mal mimal and the mamesh mimal means higher than high the ultimate ultimate spirituality. And that itself infuses and works with the mish that which is the most tangible and corporal palpable the physical of the physical and that's the whole mission of man and that's what it means a Jew has to go into the and make the toe okay now there's twoim over here it's very very interestingly first of all let's go back to I want to bring out a emphasizes these concept that I spoke about more than anywhere else the mitz is the idea of doing a physical action and how that's the greatest of the great but there's a medi he brings down the of and he says the following is praise of the Jewish nation. Hashem gave a mitzvah connected to every limb. When we say in the which is translated over here in English cavities, we say there are 248 cavities. There's 248 limbs. And we say the says the word twice is 104. Twice is 248. 248. In other words, in the talking about the bodily needs and we're talking about the body, we're emphasizing that in Judaism, every limb has a mitzvah. And that's the point which comes which brings us to another whole subject which I wanted to talk about but now it's already too late about the holiness of a Jewish body. That's also a concept which has no parallel in other religions. This is something another couple days of the laws of kadisha how we respect the body. what the alterb says in chapter 49 of Tanya I think that when it says that he chose the Jewish nation he choose the body gofish the concept of resurrection of the dead that come that's the body that's going to be revived and this was also also very much an emphasis that and kabala emphasized in the talks of the he brings that said when we heard my masterb talk on the doctrine of from my flesh I perceive receive godliness. We had a whole new respect for the body. Until then, we saw the body as the barrier. The body was the obstruction. Other religions spurn the flesh. Look at it as negative. And in Judaism, we say no. As is very well known the on the work with me, not against me. Take the body and channel it. And in light of everything we spoke about, it makes perfect sense, which I'm not going to say it all over again, but that's another aspect of this whole thing that in Judaism, we don't look at the body as something which is negative and something which has to be crushed and has to be overcome and gotten out of the way, but on the contrary, it has to be educated and channeled and elevated to a higher purpose and to reveal how that itself is part of it. And this is what it means according to the when we make the meant to think about 248 limbs that in Judaism and that's the de of the medish only Judaism has that concept that every physical limb of the body corresponds to another mitz. Now just to bring out the idea of totality and really these over here talking about the shovel and designating a place there is first of all a gimm in I think it is there's a gimmar in that says as follows on the pik where it says about putting your hand but it means There's trouble amongst your weapons. Y could also be translated as hand. And the Gmorra says over there as follows that you should put a shovel amongst your weapons. He read it. and if you hear something which is not proper you should you should put your finger into your ears then say this why was man's fingers made like a a pointy thing like like like a shovel in a way like a peg so that if someone's going to say something which is inappropriate put your finger to your ear. So we see that the gammor learns out from this idea of the shovel and we're talking about standard. It's not only about the bodily needs really what the is talking about Jews have a higher standard. The higher standard is connected to the physical. The shovel could be interpreted as a finger. your weapons. The word could be meant as ears. Put your finger into your ear if somebody wants to tell you something inappropriate. Guess what? And then there's also a medish, if I remember correctly, on the we want Hashem to reside in us. We shouldn't see any nakedness, obscene things. What does the med say? What is it talking about? Unsemingly talk, unbecoming speech. So these is telling us a general idea. We have to try to keep the standard and to show our connection to Hashem in every single area of our life connected to the body especially here I am Hashem with my hearing and with my speaking. I remember once learning a from the where the says I demand from the students of three things. He says he should have obviously brotherly loved means diligence because not everyone has a good head and the point is that even if you don't have a good head but if you have you have diligence you'll you'll you'll accomplish. And then he says if I remember correctly the opposite of the which means refined speech and ofidis has brought down how when a person controls themselves in speech helps in all other areas of where one has to be safeguarded against things that he should that cause damage to hashem. Every one of us in this shabas cries out we all want to raise the standard all striving for excellence we all want to be better and they should help that he sees all must cry out to him and he responds Take it from me.