Parsha Voeschanan

Hi and welcome to Prasya Sashivur with Rabbi Garari. This week's Prasya is Prasya's Varskanan. The Shabbat, of course, is also known as Shabbat's Naham, or the Shabbat of Comfit, as it comes right after Tisha Baba or we mourn the destruction of the Baisa Mignash and we are fully confident that our Shabbat is confident that any will rebuild the third Baisa Mignash. So I wanted to pick something in the Prasya, which and after you two insights one just actually relates to Tisha Baba itself and something very very important in connection with I'm doing the golos and bringing the gola, I'm doing the the exile and bringing up the redemption and one is just a general idea. This has to do with the Mitzar of Tfilin. We know that in the Prasya Sashivur as Karan we have the first portion of Shma, the first paragraph of Shma which has in it the the Mitzar of Tfilin. And this of course is mentioned four times in the Torah which make up the four paragraphs of the Tfilin, the four prasya, the four paragraphs that go into the Tfilin. Now of course, Tfilin is a male Mitzar because it's time bound, the women did not put on Tfilin. However, as we know, all Mitzvists are connected to everyone and even though they don't do it physically but the spirituality of the Mitzvah is a lesson for every single person. So this lesson is not just for those who put on Tfilin actually but for everyone. So we know that the first lesson is regarding Tishibar. We know the famous idea that the base of Miktoshya says in the Gomorrah was destroyed because of Sina's kingdom because of the baseless hatred, the vision, this unity. And of course we always understand we always share this idea that the way to undo that and to bring back the base of Miktoshya through Ava's kingdoms, through love, through unity, through loving our fellow Jew, you know, in a, in a, with no reason just because they are created by a Shem and they have a teleminal came and they are our share of Sina, Shama with us and so on and so forth. But what does unity actually look like? What does it mean? So there's a huge lesson we can learn from the Mitzvah of Tfilin. We know that Tfilin contains four paragraphs but there's a huge difference between how the paragraphs are inserted into the Tfilin box with the Tfilin Sholiad, the hand at Tfilin and how they work with the head filling. So in the hand filling all four paragraphs are written on one scroll and they're rolled up and they're putting to one single box which is the known as the Tfilin Sholiad, the hand at Tfilin. With the Tfilin Shorosh, with the head filling however we know that they are written into four separate pieces of parchment and putting into four separate compartments. The Tfilin Shorosh although it's square but actually is made up of four single compartments even in the inside as you open up it's filling you'll see it's four distinct boxes and in there we insert each one of the different paragraphs. Why the difference? Why in the Tfilin Sholiad there are one scroll and the Tfilin Shorosh there are different scrolls and one of the ideas behind it I heard many years ago is the secret to unity. Unity does not mean that I have to agree with you all the time but I do have to respect your view. In other words there's something called "he locate deoys" differences of opinion and there's nothing called "pureud la voise" the division of hearts. "he locate deoys" differences of opinion is a good thing which is why when we wear the Tfilin Shorosh each paragraph is in a separate compartment it's fine to have different perspectives it's fine to have different views and opinions. Especially when those views of opinions are all coming from the same Torah and maybe different interpretation and different ways of doing it but they're the same Torah and we're also following all following Hashem's dera Hashem's ways but we think differently we have different customers different viewpoints different Hashgophys and so on but he locate deoys' differences of opinion is okay it's good in fact which is why we have separate compartments but we know that the Tfilin Sholiad the hand Tfilin has to be placed the way it's placed is Kanegad Halayev corresponding to the heart and when it's corresponding to the heart there we put all the paragraphs into one box because while he locate deoys is good, the difference of opinion is good "pureud la voise" the division between the hearts the emotional disconnect, disunity between the hearts of all of us that is a bad thing and that's why in the Tfilin Sholiad which lays corresponding just next to the heart all of the paragraphs are in one box because there's no division with our hearts and that's the secret to Arva's Hinnon the other person may be different to me he may be someone that I don't agree with maybe someone that I think different to has different cultures different to personalities it doesn't matter I don't have to do the same thing as him I don't have to think the same way as he's thinking what she's thinking but we are all one I can still respect them I can still be courteous them I can still be polite to them I can still help them out I can still embrace them and love them that is the secret and the message of Tfilin Sholiad and Tfilin Shorosh which comes in the partial which read just after Tishabov because it gives us the secret to what actors to what unity and baseless love actually looks like and in myitashem and at merit we bring about the good all of their redemption very very soon now I want to just share another insight to do with Tfilin Sholiad and Tfilin Shorosh which is just a general principle of iitashkait just a partial thought and that is the Torah reads the the Pestic reads "O kshartom laois al yodahha you shall bind these words as a sign on your hand referring to the Tfilin Sholiad "we ho yulah toitofas and they should be as a sign "bein anehobatween your eyes they obviously referring well either these words but it uses the plural so has al tijas the following that although Tfilin Sholiad and Tfilin Shorosh are actually two separate mitzvists to the point that if someone is stuck on a desert island and has no Tfilin Sholiad only has one he only has Tfilin Sholiad or Tfilin Shorosh and he does not have both he still has to put on the one that he has because they are actually two separate mitzvists and therefore they don't need each other so to speak to for full a mitzv however there is an order to how we put on Tfilin we learn from the words in the how you that they should be as a sign that whenever the Tfilin Shorosh is on your head you must have already put the Tfilin Sholiad in other words Tfilin Sholiad must be put first and only then we put the Tfilin Shorosh that is the order of Tfilin because when Tfilin Shorosh is there that Tfilin Sholiad must already be there there's a lot of halakhic analysis to go into this concept which we'll leave for now but I want to share with you a quick idea that the Labavich Reba writes in a sikh about why this is spiritually speaking because in serving Hashem we have different two different things that we need to do on the one hand we have to have what's called Yerash Shomayi we have to just commit to Hashem surrendered to his will subjugate and keep in check and control the temptations of our heart and our own feelings and surrender them to Hashem's will that is the Tfilin Sholiad it's the emotional relationship of Hashem it's we say to Hashem we might not understand everything we don't we don't grasp everything but we are yours we are here to do your will and even though my heart wants to go in all different directions and indulge in all different types of temptations nevertheless I bind the Tfilin on my hand to subjugate my will my emotional pulls my dispositions to your will to Hashem's will that is the Tfilin Sholiad Tfilin Shorosh is Torah to rise to a higher level we actually understand we learn we connect Hashem through learning his Torah that learning his wisdom and that is such an important part because just just surrendering just doing what I need to do because Hashem said so is not sufficient just like we find a matentura with the Yiddins and Nasir and Ishma if first they committed but then they also committed to learn the Nishmata to understand because Hashem wants us to understand Hashem wants us to learn his Torah Hashem wants us to grasp his Torah Hashem wants us to grasp his wisdom and through that be connected to him and grasp him so to speak but here so that's that's the wisdom of a person understanding the intellect of a person so we know the Posit tells us "Ratius Chachma Yiras Hashem" the first step to to godly wisdom is the fear of God in other words "Year-o" commitment fear of Hashem just doing the right thing Yiras Shemayem has to come first if we learn Torah without Yiras Shemayem without that commitment the Torah can go go all directions we can abuse that understanding we can treat it like a human subject we can actually interpret things that are not in line with Hashem's will we can misinterpret the Torah because we approaching it like an academic subject to really learn Torah to really understand Torah to really connect to Hashem through the Torah we need first a year we need fear like the Posit says "Ratius Chachma Yiras Hashem" the beginning of wisdom is the fear of Hashem many people say this every single morning when they put on Twitter so that's why the first thing we need to do is to financial Yiras step one is turning our hearts towards Hashem accepting his will and accepting his misfits then when that's done then we could also add that I mentioned of learning that's why when the financial rush is on the head the financial Yad must already be there because the foundation of our wisdom which is the commitment to Hashem must be there before we learn and that's why financial rush comes after financial Yad and the financial Yad is always there when we're engaging in a financial rush have a wonderful day and a good service and being recorded the nine days Let us hope that your hope for Yom and Eilu, the Sustained, the Lusim, for these days will be turned to the days of joy and happiness and with the coming of Masha'ah, being here to Yom and Eilu.