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How could Yehoshua bow to an angel when this is forbidden? The shiur develops that we relate to Hashem (ה׳) in two ways: externally as separate from creation, and internally recognizing that all reality is ultimately Him. Bowing to Matatron and removing shoes at holy places represents connecting to this internal divine reality where 'Ein Od Milvado.'
This profound shiur examines three fundamental questions arising from the story of Yehoshua and the angel: How could Yehoshua bow down to an angel when this is forbidden? Why does holiness require removing shoes? What does it mean for a place to become holy through an angel's presence? Rabbi Zweig begins by noting that the Gemara (גמרא) permits bowing to an angel because demons don't use God's name, so Yehoshua knew this was truly an angel. The Rishonim struggle with this, as there's a clear prohibition against bowing to angels. The Ran answers that this was Matatron, whose 'name is like his Master's name.' Rabbi Zweig develops a revolutionary understanding based on the principle that we relate to Hashem (ה׳) in two ways: externally (as separate from creation, like a king observing from His throne) and internally (recognizing that 'Hashem hu Makom shel Olam' - God is the place of the world, meaning all reality is ultimately Him). The burning bush represented not God appearing externally to Moshe, but Moshe achieving perfect prophetic vision to see the ultimate reality within nature itself - that 'Ein Od Milvado' (there is nothing but Him). This explains the Midrash that God appeared in the bush to teach 'there is no place empty of the Shechinah' - meaning all reality ultimately derives from God. When experiencing this level of perception, bowing to Matatron isn't worshipping an independent being, but recognizing the ultimate divine reality behind all existence. Taking off shoes represents direct physical connection to this holy reality - not just respect for God's external presence, but touching the very ground that allows us to sense God as the source of all being. This transforms our understanding of the Beis Hamikdash, where people walked barefoot and experienced miraculous expansion of space during prostration - indicating that physical reality itself was transcended. The kedusha of Eretz Yisrael operates on this same principle. It's not merely that God is more present there externally, but that Eretz Yisrael uniquely enables us to perceive that God is 'Makom shel Olam.' This explains why people kiss the stones, roll in the dirt, and cannot speak lashon hara about the land - they're connecting to ultimate reality itself. The Midrash stating that the Shechinah never left the Western Wall means this internal divine reality remains accessible even after the destruction, when God's external presence returned to heaven. This profound teaching reframes our entire relationship with holy places and Eretz Yisrael as opportunities to experience the deepest truth of existence.
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