בשעה שעלה משה למרום (ב)

Going back to something that we spoke about yesterday, and that is the Gamara Mesachta Shabbos, where the Gamara says, "Bishasha al Mosha Lamaran." Now, why were we discussing the Gamara Mesachta Shabbos of Bishasha al Mosha Lamaran? Because we have the Gamara here in Menachos Amud Beis, which discussed Bishasha al Mosha Lamaran. And the truth is there are many Gamaros in Shas that discuss Bishasha al Mosha Lamaran. But as it relates specifically to that Gamara, the Gamara says, "Bishasha al Mosha Lamaran, so Mosha Rabbeinu went up Lamaran, and the Malachei Hashareis saw him there, and they turned to Hakadosh Baruchu and they said, 'Mah li yelud Isha beneinu?'" Right? "What's a human being doing up here in Shamayim?" And Hakadosh Baruchu told the Malachei Hashareis, "Lekabel Torah ba." "He came to be mekabel the Torah." So Malachei Hashareis told Hakadosh Baruchu, "Chemdah genuzah that's been by you 974 doros kodem bri'as oilam. You want to give right now to basar vadam?" "Kiseh kedaino." Right? The Torah belongs by Shamayim. It's inappropriate for the Torah to come down to this world. When Mosha Rabbeinu heard this, he was very, very tza'ar gadol. And Hakadosh Baruchu turns to Mosha and he says, "Answer them." He said, "I'm afraid because of the hevel p'em. I'm afraid I'm going to burn from it." "V'acharei she'uvah and give them a teshuvah." And then Mosha Rabbeinu goes to work and he says to Hakadosh Baruchu, he says, "Tell the Malachei Hashareis, what does it say in the Torah? 'Anochi Hashem Elokecha asher hotzeisicha me'eretz Mitzrayim.'" So Mosha Rabbeinu turns to the Malachim and says, "Tell me, were you in Mitzrayim? Were you taken out? Obviously the Torah wasn't meant for you." "Mah oif k'siv bei?" And Hakadosh Baruchu goes through all of the Ten Commandments, and Mosha Rabbeinu proves, just based on the words of the Ten Commandments, that they're meant for people that live in this world, people that went to Mitzrayim, people that have kin'ah, people that live amongst people that transact in business that might be tempted to be over lo sisa shema shav v'shav. People that have a father and a mother, people that work six days so they have to rest the seventh day. Clearly the Torah wasn't meant for you. And at the end, the Malachei Hashareis come around and they're modeh that enoch the Torah belongs by human beings down here on planet Earth. And we mentioned, just thinking out loud, when exactly did this story take place? Bishasha al Mosha Lamaran. I mean, at first glance, it sounds like from the Gamara it took place before the Yidden received the Torah. Right? The Malachim ask Hakadosh Baruchu, "Mah li yelud Isha beneinu?" And what does Hakadosh Baruchu say? "Lekabel Torah ba." And the timing, why are you giving the Torah to to Mosha Rabbeinu and to Klal Yisrael? I think the Torah should be here. So it sounds like the Torah wasn't given yet, it wasn't received yet, and it's somewhere before Mattan Torah. And that sort of makes a lot of sense. There's a shaila now, or maybe a foregone conclusion, but regardless, the Torah is going to be given to Klal Yisrael, hasn't been given yet, and the Malachei Hashareis are putting up a last fight. They're trying to maintain the Torah, they're trying to they're trying to keep it for themselves. The problem is, it's not clear anywhere from the psukei haTorah that Mosha Rabbeinu was ever al Lamaran before Mattan Torah Har Sinai. Now, we know Mosha Rabbeinu was for sure al Lamaran after the Torah was received. So Mosha Rabbeinu in the end of Parshas Yisro, he spoke to me, he goes to the top of the mountain, which Chazal understood meant he was nigash el ha'arafel. He mamash went to the place where the Malachim are. "Lechem lo achalti umayim lo shasisi." Right? You learn from here that you're always supposed to follow the local customs. So if you're in a place where no one's eating and nobody's drinking, you don't eat and you don't drink. And Mosha Rabbeinu spends 40 days and 40 nights there, and then he comes back a little bit late to Mattan Torah Har Sinai, and of course the rest is history. So we know Mosha Rabbeinu went up to Shamayim to be mekabel Torah and he learned Torah with the Eibishter. And all the different Chazals that talk about how Mosha Rabbeinu used to forget the learning until the Eibishter gave it to him in Mattan Torah. "V'chulai v'chulai v'chulai." But before Mattan Torah, where do you find anywhere that Mosha Rabbeinu went up to Shamayim? We said the closest thing that we were able to find is that the pasuk says, right in the beginning of Bachodesh Hashlishi, this is in Perek Yud Tes, pasuk gimmel, "UMosha al El Elokeim." This took place on the second day of Sivan. "Kol al Yisrael uv'hashkama UMosha al Elokeim." Mosha Rabbeinu went up to Shamayim. The problem is, the Ramban says "Rachok b'chavod Hashem." That what it means is he went towards the top of the mountain, but he didn't actually go anywhere. He was on the mountain, the Shechinah came down because the cloud, the volken, was covering Har Sinai already from Bachodesh Hashlishi, and there was some communication between Hakadosh Baruchu and Mosha Rabbeinu, but he didn't enter anywhere. More than that, Rashi says, "V'lo nichnas el ha'Shamayim." He did not enter Shamayim. So this is the one pasuk that you have. And if this pasuk doesn't mean that Mosha Rabbeinu went to Shamayim, so where do you find anywhere that Mosha Rabbeinu went to Shamayim? The truth is, we misspoke a little bit, because there is a another pasuk that maybe sounds a little bit like Mosha Rabbeinu went up to Shamayim even before the Torah was given. And that is right after right after the Aseres Hadibros. So the Torah says that the Yidden saw the kolos and the lapidim, the kol shofar, the hot ashan. "Vayanoo'u vayandu meirachok." They got very, very scared and they stood from a distance and they told Mosha, "Daber ata imanu." We prefer that you tell us uh the Torah. "V'al y'daber Elokim panim el panim." Then Mosha Rabbeinu tells Klal Yisrael, "No, there's two good reasons." Spoke at the Barbanel that last week by the Parshas Yisro. There's a third good reason as well. Regardless, the Yidden said, "Okay, we're willing to hear from Hakadosh Baruchu." "Vayamid ha'am meirachok." And the am stood from a distance. "UMosha nigash el ha'arafel asher sham Elokeim." And Mosha Rabbeinu entered the arafel, which is where Elokeim was. So we have a pasuk that mentions "UMosha nigash el ha'arafel." Now, this pasuk is mentioned where? It's mentioned after the Aseres Hadibros. But we made a big deal about the Ramban that says "Ein mukdam um'uchar baTorah." And really this took place before the Aseres Hadibros. So we have a pasuk that says "UMosha nigash el ha'arafel," which again, way above my paygrade what exactly that means, but it certainly sounds a little bit like he was al Lamaran. And this pasuk, the way the Ramban learned it, "Ein mukdam um'uchar baTorah," is talking about Mattan Torah. And if that's the case, so it sounds like before Mattan Torah, Mosha Rabbeinu went to that arafel. And the truth is it would be very geshmak in the Gamara Mesachta Shabbos. It sounds like this is it. Mamash, this is the 11th hour. Right after all the days, and they see everything, and they don't want it, and now Mosha Rabbeinu was nigash el ha'arafel, and now all of the Malachim see him, and "Mah li yelud Isha beneinu?" "Oh, the kabbalah Torah ba. He's going to get it this second." This is mamash what's going on. Everybody is in their seat, mamash, at the edge of their seat. They're waiting for this to go down, and all of a sudden there's this groise vikuach. So if you had to take that Gamara in Shabbos and place it somewhere, I think it's so geshmak, this would be the place that you would nail it, right? So it's it's a mikra um'uchar. Now, it's a little tricky because you have to remember the Ramban, who actually doesn't say "Ein mukdam um'uchar baTorah." The Ramban says it. But the Ramban is the Ramban, and he says "Ein mukdam um'uchar baTorah." It would be very geshmak to say that the Gamara in Shabbos Beisach is "UMosha nigash el ha'arafel" al pi ha'Ramban that "Ein mukdam um'uchar baTorah." There's one problem. You know what the problem is? The Ramban. If you take a look at the Ramban, that long Ramban where he talks about "Ein mukdam um'uchar baTorah," so just listen to one line. He says "UMosha nigash el ha'arafel asher sham Elokeim, lo ba b'toch chai." He said but he didn't enter it yet. "V'az diber Elokim aseres hadibros." He still did not enter it. The real "UMosha nigash el ha'arafel," that inyan is not going to happen until later. The Ramban addressed it meforesh, and he added three words that were almost not necessary to add. "Lo ba b'toch chai," says the Ramban. He did not enter that arafel. So Mosha Rabbeinu was still where he had been for the six days. He's up el arafel, he's getting close, but he's "Lo nigash el ha'arafel," says the Ramban. Even though the pasuk says yeah, nigash means like "Vayigash." Right? "Vayigash eilav Yehudah." Why? Did he punch him in the nose? No, but he got pretty close, right? Their noses were touching maybe. He got very, very close, but he didn't take him out. Right? That's not what happened. "UMosha nigash el ha'arafel." And it's the main thing. He got really, really close. "Abal lo ba b'toch chai." "Nigash el ha'arafel." He got close, but he wasn't physically there. But al kein if that's the case, I think we're back to where we were. Just from the psukim learning it with the Rishonim, it doesn't say anywhere that Mosha was al Lamaran before Mattan Torah Har Sinai. He's going to the mountain. Everyone's watching from a distance, but then how do you make sense of that Gamara Mesachta Shabbos talking about after Mattan Torah? The kabbalah Torah ba, he got the Torah already. He's giving it to the Bnei Yisrael. The Bnei Yisrael received the Torah already. It's a little bit ein omer elah Hashem. And again, even though Mosha Rabbeinu didn't receive the entire Torah at Har Sinai, about five, that Gamara sounds more like it's kodem uma'aseh not l'achar uma'aseh. I think it's a little bit of a ar. It's just to mention one mahalach. And that is to Yedu'a in Brisk that they say over from the Beis Halevi, and it's printed in Beis Halevi al haTorah in Parshas Yisro, that the Beis Halevi asked the kasha that really everybody asks, and that is, how do you understand Parshas Shan in the Gamara in Mesachta Shabbos? The Malachim actually had a hava amina that the Torah doesn't belong by basar vadam, it belongs to them. What was Mosha Rabbeinu's tainah? I mean, it wasn't exactly a chot b'rov eigeres Hashem yareina. Mosha Rabbeinu said, "I just read the verses of the Torah. Let's start from the first of the Aseres Hadibros. 'Anochi Hashem Elokecha asher hotzeisicha me'eretz Mitzrayim u'veveis avadim.' What? Were you in Mitzrayim? Were you in the beis avadim? Did you go out of Mitzrayim? It's clearly not meant for you. 'Lo yihiyeh lecha Elohim acherim al You live amongst every other desire that you need to be warned not to engage in the desire. Like see such a shame as that plays it out by business. You don't transact in business. You don't work for six days. You don't have a fault. It's It's partial. What exactly was the have a minute of the thought that really the Torah should belong by them? So the base of Levi said he said a double heart. The base of Levi said that's partial. That the Torah understood that the Torah belongs by both of them. There was never a They knew that the Torah belongs by both of them. But we know that there's a principle called What does it mean to mine? It means that we the Adam with the monitor. This is something that we're buying them on. We get to determine that I meet this at the Torah. I have a lot of says that if there's a best in on this world of 23 mortals and say one way and says the other way, that is based on what these mortals think. Even though it's possible that in there's a shadow moon of there's an infinite wisdom that people on this world have no to. But when we got the Torah, what we got was not just access to the Torah. We got over the Torah. We boss on the Torah and we get to determine what's right and what's wrong. And that's why the is in chance where you find it was a between and and when it comes to we don't even care, right? The if the came first or the came first. The rain but I would see a with my but what I mean this is something that's scattered throughout but the bottom line is he said the base of Levi that we know is that when gave all the Torah what gave was he gave them over the Torah and it was that it was that that the were fighting for. They knew the Torah has to come down to this world. There was never a have a minute that the Torah wasn't going to come down to this world. It was partial. I asked That's right. The base of Adam. And even though you could be the and and it was and it could be hundreds and thousands and an infinite amount of of say this like you find in regards to in the Torah. That's fine. But there's also and the says that it belongs by us. Good. All the means it belongs by you. But the means it belongs by us. So there was never a have a minute that the base of Levi in their minds that the weren't going to receive the Torah. What was the have a minute? The have a minute was they should be buying them on the Torah. And the The understood when the told them but they meant was they're coming to actually be the Torah. That was going to take the Torah and when takes the Torah he's going to be the He always speak out from the guy in that the says that if somebody sells something to somebody else so the if somebody sells something to somebody else so the is always saving the guy. But when it comes to the Torah it's not that way. who sold the Torah to and is just like the is so and the guy in ask you do I understand when somebody sells something so the doesn't have the thing that he sold. That's why he's That's why he's depressed. But gave all the Torah he lost the Torah. Does not have the Torah. Says the guy in yeah. Because when gave the Torah to all the Torah in Torah was Torah to the now the Torah is not going to be the but I feel the so it's that component of the Torah that the were contesting. That's what was going on. Now they say over that someone asked the if that's the case so what was the response of what when retort? What did he come back with? Says in the Torah Yeah, we know that Torah to mine. We still got to determine if there's a if the came first or the came first what exactly the is going to be. Why does that that the Torah should be by you? So for that the said said in my Torah If somebody says I'm not going to learn Torah you're not going to get for learning the Torah. So the says this might be the most obvious statement anyone ever said in says the that if someone says I'm not going to learn Torah you should know. Or you don't learn Torah you're not going to get for learning Torah. Maybe it's by the way. But if somebody says in my Torah in my Torah by the way the says in my Torah in my Torah in my If somebody says I'm only going to learn Torah I'm not going to do any you're going to only get for learning Torah. The says that's also partial. The You know what it must mean? That in my If somebody says I'm only going to learn Torah I'm not going to do you're not even going to have Torah. Said the partial in the The means that if somebody says I'm only going to learn Torah I'm not going to do you're not even going to get for learning Torah. You can't just learn Torah and not do right? You have to do also. But the said what does it mean in my If someone says I'm going to learn Torah but I'm not going to do it's going to be in your Torah. In order to have a to get Torah said the up you have to learn Torah and you have to do but if somebody says in my Torah all I'm going to do is learn Torah you're not going to have in my Torah. So the said that's what was response was. You want the Torah to be by you because you feel you can come through to the Torah. You're someone that can learn Torah but you can't be the Torah. The in my Torah you don't have a Torah. You don't have a in your of Torah. You can't be the one that's going to be whether the should be or possible. And it's for that reason said the that was the fire but I'll in they would say that the whole different in the The is not to the receive the Torah did not receive the Torah. It's not what's going on over there. It was partial to the that the should receive the Torah. The was who should be on the Torah. Who's on the Torah? Who's is the that's going to be the of the Torah. That was the The time it you're giving it to issue. Doesn't make sense. My but I understand they have a to Torah. But the Torah only belongs by them. But how can it be that an a is going to be the and my Torah. And you know what the was? Because you can learn Torah on a thousand million billion trillion levels greater than we can ever understand it. But at the same time you know what you can't do? You can't keep the Torah. You can't honor a father and a mother. You can't be You can't overcome your natural tendency of being jealous of somebody else. You can't overcome It's not something you can do, right? You can't rest on a shut your mind off from everything you have going on in your life and try to be with That's not something that you're to. Only we could do that. And it's the ones that can not only learn the Torah but observe the Torah that can have a proper Torah. Because in my Torah you have a base. I feel Torah in my felt in the Torah. But the point is the punchline is that was never about whether the should get the Torah or not. The were going to get the Torah regardless. The way the the had gotten the Torah already. That wasn't the The had received the Torah. The was something else. The was who's going to be on Torah? When the revealed himself at and said at that point was the that going to be on Torah? The base of Levi was is what's going on behind the scenes literally and that over there in the base that's not a to the timeline of what happened. I think when you learn the it's very that the is in tandem and in sync with all the which are all talking about after it's the same that was I from the That's already a whole different in in base I think maybe there's a little bit of to it. Again, this is something that requires a little bit of just putting it out there. But this is the in you.