Pirkei Avos #36: Free Will and Pharaoh

So we are um nearing the end of proim and um we are very much in the middle of the topic of that's the I don't I I don't remember I don't recall how many shurim deep were into this subject of BK but it is it's obviously a very very fundamental um topic really not only very it's it's the foundational um concept that the entire Tyra and the whole idea of Yiddish kite and maybe per se um rests upon because if you know the entire T is on the premise that a person has a has free will and therefore Hashem tells him what to do the all dos and don'ts and the reward and punishment and the entire world view that comes with that is based on the foundation that a person can make that choice. is not only the you know the central P that the entire rest upon it's also the entire idea of of Judaism is in that is in that sentence and everything in the Tyra not only the dos and don'ts but the stories our heroes and our villains are also um based you know on on this idea because obviously when we say that Abraabu is a praiseworthy um human being and Bum is the opposite is because We assume that they had Abrau had a choice to be bum bum had a choice to be Abrau and they chose to be a certain way and therefore they are praiseworthy and that's why sudim are bad people and the yeden in um byi were very special people. So all these things and the entire worldview that this encompasses this is the idea of the entire and therefore you today in your life in your little mundane life you um um you also the Ram tells you it's incumbent upon you to to to shape up and put yourself in a position where you refine your character and you develop your your your intellectual faculties that you could connect to Hashem in every single way possible and thereby um attain eternal life and so when the person tells the Rama well I can't because you know from many different reasons because maybe I am predestined to be a sinner or maybe because my life circum the circumstances in my life put me in a position where I can't or maybe I sinned so much and therefore I uh I'm doomed all these things as the mom is not true every person every single day has free will and no matter what he did himself maybe he's going may you know if a person had a whole bunch of bad habits so he put himself in a disadvantage and therefore he might have to work much harder or maybe certain people are inclined naturally to um to act certain ways but that doesn't take away the fact that you today have the responsibility that comes with free will the responsibility that says that you today could shape up and you could attain eternal life and therefore every single person and and Hashem is not no one not Hashem not nature not not astrology no one is manipulating you one way or another the entire cosmos, the entire ecosystem is all everything besides for whatever has to do with human human behavior. Anything that has to do with human behavior is beyond and you know you could Hashem is not going to intervene one way or another. Hashem is not going to intervene and force you to um to do a mitzvah or to do another. Hashem doesn't doesn't mix in. is not evolved in any way when it comes to you know because the entire nature sort of the code of nature everything has is very consistent it's it's it's sort of the the it never besides for the anti-system which is the free will of a person all these things I'm just um you know we just have to really get these things into our mind um before we go just one fascinating thing I also besides for the so I use really I I just want to you know throw it out you have to give these Eden credit they they put together such beautiful beautiful works one is this this this art scroll one this is the the this is the art scroll it's abs absolute masterpiece and um I there's a that that was part of this project then his name is um Burton um that is to know personally and Hopefully, you know, he gave me his word that one day he'll give us, you know, come give us a guest shar on the subject of in general. So, I very much look forward to that. And the other one which you could say this this art scroll is based off is this one. This is mish. This is if you're learning Rambam in Naklas and this is Domas of the Rambam or the letters from Allahim. This is a an absolute must is it's a beautiful beautiful worksh the discusses and the says that the we say is wrong. Why is it wrong? Because you can say you can make it because the now you can say but implies that Hashem is going to teach you. Hashem is not going to teach you no matter how how nicely you ask says that Hashem is going to teach you. Hashem doesn't teach you. If you want you can come learn. Hashem is going to make it available to you and you can ask Hashem should open your mind should help you out circumstantially that you should be in a position that you should be able to learn tar. shall open your heart that you should be able to learn if you if you so choose. But Hashem is not going to involve himself in your learning. something that's the antithesis of the entire Judaism and therefore the the the correctness of the is which is beautiful right mean it just goes very meaning you could say you could for sure that you could say make it sweet make it accessible open my mind open my heart that all you could say but which is beautiful beautiful according to the Rama now the problem with um the by the If um just in case um you did I didn't give a sh for for some time. I want to apologize for that. And um I do also want to thank mah for nudging me every day multiple times. Um if I'm going to give a shir um it's very much appreciated um because you know that gets me to get my act together. But because you didn't give a shir for for some time this is going to be a longer she apologize to that now. But I don't think I'll be able to cut it short. It's it's just too we we might have to go over time today. Um so you know you don't have to see the whole thing at once. You could uh hopefully we'll upload it afterwards. So after all these gala let's get let's get into it. Okay. The entire is on the foundation of free will. Now we have a whole bunch of so we have a whole bunch of the the way we the Ram argued to convince us that there is free will is on many different fronts. Not only from the idea that it's so one of them is it's our own experience. The the way we perceive life, our own senses tell us that we have free will. Everyone knows they have free will. You you know it intuitively. You know it because that's how you perceive. You know that you have a choice to do what you what you do and and that's how you treat other people. And our entire society, our civil society is is is built on this foundation that we punish bad people. We we reward good people. And that is sort of the entire system is based on free will. So that is the the the world. We know that is the world we p we we perceive we see the entire world through the through the prism through the lens and through the perception of free will and therefore we know it's true that's one and also the Torah tells us it's free will now the Torah tells us in a few ways first of all in the way that we have a Tory that the Torah is teaching us and the Torah is not teaching water bottles and and alligators that's because they don't have free will and the fact that the Tory tells us do and don't and the fact that the Tory praises of Ramavinu chooses of Ramavu chooses a Ramino's descend to carry the bri and a covenant with Hashem that is based on um dos and don'ts and it's based on stories of of praising good people and um and and um and uh and uh and and rewarding and punishing. So that is that that itself is the biggest to the fact that we have free will. But beyond that also, Hashem says it straight. you he couldn't if Hashem wanted he couldn't you can't really say it more than you can't say more than that you have the free will you have it in front of you and you just choose and it's your choice and I am not going to get involved in your free will and you have many kals that support this reading now oh okay fine but the problem is that we haveim and kazal that seem to contradict this so the kals we dealt with last time and the ram came to a place where he says that just the opposite is everything that is associated and connected and leads to and therefore all human activity is really not. And now we have we have a couple of different pukim that challenge this idea of absolute free will. Let's break it down because last time we went a little fast. We this time we want to slow down and really take in what the Ramom said because it's it's it's a magnificent argument. And so the Ram says like this. So let's let's split it in today for two maybe there's a third one I don't know if we'll get to today. So the two general problems are so we have instances in the Torah where it seems that people were did not have free will and they were punished. So there there are two problems with this. First of all, we thought that that free will is in the code of every human being. That is in the blueprint and therefore every single person has free will. And to say that a person doesn't have free will is a nice right because the way we said it is that there's a system and this system is absolutely rigid and there brackets where everything goes out of bounds. It's impossible for something to go out of bounds. And even when something does even if it's an argu that Hashem doesn't change Hashem's doesn't change and therefore even and even the and the whatever it is they are all in the original DNA they're all in the original code of the Evan and of the and of the Yam and of the and whatever it is because nature doesn't change nature is absolutely constant but in nature we have an anti-system and that is the free will of a person Now therefore that would it would seem to be that every single person should always have free will because that is his nature. The problem is that the mitim Hashem tells of Ramavu that the mater that that your children will be tortured by uh by other people and I will punish them. The problem with that statement is twofold. First of all I thought everyone has free will and you seem to be saying that the Egyptians don't have free will. Number two is if they don't have free will, let's say for whatever reason, Hashem could mix in and take away their free will. But that's it's injustice to punish people that don't have free will. And that's that was one of the arguments that the Rama proved that there's free will because of the fact that there's a and the fact that Hashem punishes the fact that punishes the fact that we as a society punish people that means that we assume that free will and therefore it's it would be against the idea of to punish someone who didn't have free will and therefore case in point if Gary how could that These things this is a this is an act this thing contradicts itself. If you say that the Egyptians if you foresee that the Egypt the Egyptians will subject the Eden to terrible labor then why do you punish them that is problem number one and we saw already how the Ram dealt with it. We'll revisit this again in a second. The second one is that we'll get into today is par himself par himself the posik says that is li is hashem clearly saying I will take away his and then hashem punishes him and that's that's whatever so let's see how the ra dealt with the first problem and why that doesn't work in the second problem so the first problem the ra made a beautiful argument and I want to and we saw that many ask him to this and the ram specifically and I'm sorry in the raan but let's let's revisit the argument the says a delicious argument. It says like this, a coin toss. When you when you when you do a coin toss, what are the chances it's going to land on heads or tails? So, the chances are 50/50, right? It's the ultimate 50/50 statistic. Okay? So, there's 50/50. Now, you do it again. What are the odds it's going to land? It's it's going to land on heads or tails. It's again 50/50. It's never not going to be 50/50. Okay? Now I'm going to talk about math and I have absolutely no knowledge of math but I understand that this is there is some sort of inherent math issue over here that I don't understand. So let's just explore this for a second. Every single time you do a coin toss it's a 50/50 and it's never not going to be 50/50. But what are the chances that if you do a thousand coin tosses that they're all going to be heads. It's you're talking about it's it's there is you know it's it's not a one in a trillion even you're talking about it's cra it's very very not likely that that such a thing should happen right so there's obviously a rule in statistics that says that even though in every case in any particular case you have a 50/50 chance but statistically over a long period of time if you did a thousand coin tosses you will have very very close to 50 heads and 50 tails it's going to be very very close that's what statistics even though that every time you did it, it could have been hands again, right? Okay. So, what the Ram really imports this argument and he says like this, Hashem said that the mitzim will that there will be a people that they will subject Eden to um to harsh labor to the difficult work. Now, what that says is says the Rama that it goes a step earlier really Hashem foresees that Klaus is going to go to Golos. Claus is going to be in Mat wherever they're going to be, right? Claus is going to be in Golos. Now fine that's not that's not an issue goes down to Hashem foresees this Hashem tells Yaku is going to go down to Mit from there on really Hashem didn't force anyone to do anything what Hashem says is statistically if you look at nature if you look at human nature if you are going to be a minority in a in in in a certain place naturally what's going to happen is that they will there will be a situation of torture there will be a situation of of of of hard labor That's what's going to happen. Look at every single minority in human history. That's what happens. Now, did Hashem tell any personal miter to go toward or any personal power for that for that matter? Hashem didn't tell any Hashem didn't manipulate or or or um um compel or encourage any specific person to do anything. So, in the overall global picture, you could say it's very safe to say that a minority will be treated wrong. Now that has nothing to do with every single person still had a choice to make it if he's going to be that person if he's going to enter the cult. So now Hashem sees what Hashem tells of Ramino is they are going to be foreign and they're going to be in a foreign land and they will be tortured. How do I know they're going to be tortured? Because statistic says that if you have a minority over a long period of time now it could be kal is going to be in mit for three and a half thousand years. I don't know it is going to be a mah basically until someone until someone volunteers now will someone volunteer. Hashem says knowing human nature someone will volunteer. I know that. I know that because that's what happens every single time there's a minority in in in in in a in a host country. But that doesn't mean that that every personal mit didn't have 100% free will. Every single mit and every single par had free will if he wants to be that that that And that choice that you made, that was a 50/50 choice. And you made that choice out of your evil heart. And therefore, you're going to get punished. Now, there is a problem. And that's what the rabbis and the Raman say that ultimately when I did that, I fulfilled on Hashem. So, that is that is the argument against the Ram. We're not we're not we're not learning Ramadan now. We're learning Ram. So, the Ram's argument is is that a a personal behavior, right? As someone's personal behavior, there is absolutely nothing dictating him and nothing forcing him to do anything. He could do whatever he wants. But in the global picture, if you look at a society of 5 million people over a span of 5,000 years, you can say with almost certainty, and you could say with certainty because that is what certainty means. And you could say that people are going to be sadikim, people are going to be, people are going to be, people are going to be said they're going to be sadikim. You can say all that about a society. Take a society of millions of people over a span of a very long time. You can say that there will come a generation that's going to that that's become and they're going to they're going to worship. So when on his deathbed tells I know you will sin because Hashem told me you will sin. The reason why Hashem could tell with that certainty is because statistically that is what's going to happen because every single society has good people and bad people. And every single society when they come to a place of a of a of of of you know a lot of fortune and they have they live in their own land then what happens is that people become corrupt. So the the the the the when we're talking about a collective, we're talking about all the material or all the Eden, the Ram's answer is that every single year that's free will. He could be a saddic, he could be a Russ, he could be a and he could bring him and be grateful, but statistically what's going to happen is the people will abuse it. And therefore, Hashem could foresee it. But that does not mean that you don't have a 50-50 heads or tails. That's it's it's a it's it's a it's a it's it's something that we really need to think through. But that is the Raman's argument why the Egyptians are responsible and deserve to get punished for the evil that they did. And that is because every single mitz and every single par had the option to not do bad because the fact that Hashem foresaw and told it could have happened earlier it could have happened later. It didn't have to be you and I. How do you know it's going to be? I know it's going to be because I know I know my people. Fine. This is the the this is the the statistical argument um that the Rama makes. But that doesn't help the next the next issue. The next issue is par himself once we get into. So that's this is sort of till where we saw last time. Now says the Rama that the Ram says that the same thing is right. If someone is Mahal Shabas and uh someone's mahal shabas did would he was he compelled to be mal shabas because every single person could tell the why you giving me you said and the own obviously you said it for a reason so you foresaw that I will be shabas because if no yid would ever volunteer to be shabas then the basically and that obviously can't be so therefore I was shabas because I made not be a liar right that's the says No. And that's again the 50/50. Every person has free will. Now globally if a thousand to coin tosses are going to land on heads. No. And therefore I know that someone's going to be and therefore I could tell you that if someone is you do so and so. But it does not mean that you didn't have free will. And when you acted you acted out of your own free will and that's why I punish you. Fine. Now let's let's step one. We got that out of the way. The next argument is par. Now par is a much more difficult argument because par fails on both of the both both of these requirements because hashem is not talking about a theoretical person. Hashem is not talking about something that's going to happen way ahead in the future. Hashem is talking about this par today and that means that whatever the over there is is is that Hashem says that probably is not going to send the and and I will be involved right that that's a problem means Hashem is going to take away his now that's we have two problems with that one is since when does Hashem intervene and take people's away number two if you are going to take his away then you shouldn't punish him for it so So if after Mak is borrowed par doesn't send out the Eden because you said that he won't. So if you said he won't then par can't violate that right so that that's obvious that if Hashem says that par is not going to send the he won't and therefore par didn't have free will. If par didn't have free will he doesn't deserve any punishment. So here you can't answer anything that we said till now. So for that the Ram comes up with a different argument and um let's say Ban see it inside. So the Ram says is like as follows. You're right. You're right. If par would be punished for not sending the ad after that would be a tremendous because it's not fear. He wanted to send Eden out and you didn't let him. So therefore it would be a but says the ra that's not why parro was punished. That's not why he was punished. The reason why Pyro was punished for in all these Mackis was because he was a Russian for 40 years before and he spilled and and and and and a tremendous amount of blood and caused a tremendous amount of pain and anguish and therefore he deserved to suffer. Now what the Ram really says is that Chuva is a get out of jail ticket, right? You get out of jail free. So you the Ram says if a person becomes a certain amount of evil and a certain amount of bad he loses the privilege of chuva and hashem ba basically because if parro would do chuva then hashem would have to accept his chuva so because that's the rule of chuva so if parro would do chuva he wouldn't deserve any punishment so hashem had to step in and say you are so evil you lose the privilege of chuva this is very controversial and many sukim suggest otherwise and Let's let's see it as we you know as we go inside but first let's appreciate the concept. The concept is that the says par was not punished. Don't think that bat makayams came because he refused to send the afterb the reason why par ultimately was driven to his own demise and hashem hardened his heart that he shouldn't have cha is because the original affairs that he did the mount of Eden that he shacked and the mount of that he tortured all along that was the it's it's almost like you can imagine in our generation you had Hitler makai right imagine he's on his deathbed and he brings in some um some priest that should do chuva with him. Now according to Christian theology at least the the he would be saved which is a big problem but that's the idea the idea is that every single person could be saved says no no if you are evil enough it comes a certain point where you cannot be saved and therefore you won't be able to do chuva and hashem intervenes it's an it's an because in the code of every DNA of every human being is free will and free will means that every single person could do chuva and a person that does not have that does not have free If you will then then you know obviously it's a very big nest but Hashem says over here par was so bad I so evil that they finished I I took it away from him now the Ramban surprisingly because in these type of things a lot of times it's not so surprisingly you know it's you know it's not the Ramban doesn't always disagree but the Ramban accepts the Ram's position and but many don't many later Rashim meaning a barbanel and so on um take they they have big issues with this and that is because the says no so Hashem says that even a big accept so where did we get this idea that if someone's big enough of a Russia then every person could tell himself you know maybe I am that Russia that I'm big enough of a rush they don't have any I can't really do and we'll see what the it's not really meaning it's not something that we have to be overly bothered with we we'll deal with it but That's just I'm saying that we need to appreciate what what's being said over here. So let's see inside and then we'll stop again that we see that Hashem says that he's going to harden par's heart. He's going to strengthen by his heart and afterwards what was the what was the how did the story end that Hashem punished him and Hashem destroyed him and all those people obviously and this is something we need to explore and you will come out of here with a very foundational idea fundamental idea and what is that says listen to what I say compare it with what anyone else said on this topic because this obviously very very um this is a very controversial topic this idea of this is something that all the deal with and they they're very bothered by this and that is how could punish if took away his free will. So this is something that everyone talks about and the says you know what choose look the is very confident in his own and he says if you compare what I say to what everyone else says you know I'm convinced that and you'll see which one is better and that's the that's the you should adapt says to Ra that this chain of events that Hashem warns him, Hashem tells him send them out and Hashem gives him the impression sort of that he could that he has the option and then when he doesn't Hashem punishes him and destroys him. He says if you know one plus one that that's that doesn't add up. And not only it doesn't add up, it is contrary to everything we believe in. The fact that Hashem should punish someone for something that he did not have free will is is is is an injustice and it's against everything we believe in. And therefore, it can't be mashma. We have to say this is not what's going on over here. [Applause] Par and his people they they rebelled and they acted they were evil without anyone compelling them without anyone manipulating them or forcing them in any way. They had free will all along and they had immigrants that were in their in their place. They were vile immigrants. They weren't chapping anyone and they took these immigrants and and and they and they were cruel to them and they did to them an injustice just like it says that was there was no one did anything to you. So at that point, the point of Kakm when you have a king, when you have a leadership and you have an entire people that out of their own free will treat immigrants in in in in in with an evil in an evil manner, but an injust manner that was out of free will. They did it out of their own evil conscience and out of their own, you know, out of their own action, out of their own evil. And no one forced them and no one compelled them to do it. What was Hashem's punishment for hundreds of years of this terrible treatment? Hashem the the the the punishment the first step of punishment was that Hashem took away their why that they shouldn't be able to do. So, Hashem knows in his divine wisdom what the right punishment from and par is is and for that it was necessary that par shouldn't send them out because if let's say after Makkah par would send them out then Hashem wouldn't be able to give them the rest of the Hashem wouldn't be able to bring them to Hashem wouldn't be able to destroy them and punish them and torture them in the way that they deserved ali therefore it was critical for not to send them out after whatever it was so so what the Ram says is is that Par was punished by Makus Arab and Maken and by Yam whatever it is not for not sending the M at that point no he didn't care for that that was just that Hashem could give them the full treatment that Hashem wanted to give Par and his people for that it was necessary that they shouldn't be able to do cha because had they done cha meaning what was cha to send him out if par would have had the free will and par would be able to send him out after makas aro then the entire divine plan and divine punishment wouldn't you know wouldn't have you know he wouldn't be able to implement item informed him this hashem told you think I can't take the Eden out I can take the Eden out I can take them out whenever I want and Uh right. So Hashem says if I wanted I could have taken out all along but I didn't. And the reason why I didn't is because I have there's a bigger picture involved over here. That bigger picture is because the the not so much but this is what the Ram is saying that meant to say is that the bigger picture is that you deserve a punishment that involves you not you know you lost your right of free will with punish what they did you can't you can't punish people if they So one can say that it's not reasonable. Why? Why? Because it's not to say that meaning it it doesn't sound reasonable that Hashem should punish him. If you say that Hashem punishes someone by giving them a disease or by making a famine or they should lose a war or they should go into slavery whatever it is to say that that makes sense to us. But to say that the way Hashem punishes is by taking away someone's free will being the free will is the foundation of the relationship of of of of a person and Hashem the people with each other and being such a core part of the DNA of a person it's not it's not reasonable that when a person wants to do good and a person wants to be better then Hashem should make him be bad right because that's really what we're saying we're saying is that made be bad and that is not something that's likely it's likely to say that Hashem should give someone a should put someone in a car accident but to say that Hashem makes someone a Russia that is a punishment. It it's counterintuitive. It doesn't make any sense. Says, "Why not be a little more open-minded? Why not there?" So, this is where the Raam says, "Listen, Hashem's Hashem's actions are divine wisdom. There's judgment in in in Hashem's ways that we can never understand." And we can never understand any part of Hashem's mishpot, right? Meaning that I guess the the the entirety of the system has to make some sort of sense. But but we we we we don't really know what deserves what. We don't know what the real punishment for for speaking nicely to your parents or about your parents or your friends or your neighbors. We don't know really what this punish what what the right punishment is. You don't know about you know that maybe some things are more serious than others based on the the there are but we don't really know. We don't understand the divine punishment. So the Ram says you don't know. Obviously we read here something in the Puk. So we understand from this that Hashem says that he is taking away pirate's free will and then he's punishing him. So we could come to the conclusion that a person could become bad enough that this is necessary. Why and how this is possible? He says I don't know. I'm not God. So I don't know. And it's I it's not my business really. But I I just know this. I know that Hashem's Hashem's judgment is based on a divine system that I don't know. And in that divine system, it's acceptable to me to the idea that a person becomes bad enough that he can't do anymore. So this is what he says that it's not, you know, it's not reasonable to say the way someone doesn't let him do doesn't give him the free will to do. He knows the He knows the various and only his divine wisdom and his divine justice know what the right punishment is. Sometimes someone gets in this world. Sometimes a person gets in the other world. Sometimes a person gets in both of these worlds and and and even in this world right when we say that someone deserves a punishment in this world. Sometimes it's his body, right? He gets into car accident and he loses his hand. Sometimes it's his money. He he does a business deal and and you know and it's not successful. And sometimes both and and not and this is what the Ram says very interesting sometimes when Hashem punishes a person he does indirectly um affect that person's right so let's say a person's parnosa is that he is a he's a football player right so now the the the judgment that Hashem gives him it might be a physical it might be it might it might be it might be a physical um it might be physical but being that this person is now handicapped. So he's going to lose his money also. So now he was punished in both of these realms. But you obviously now this person is not in a position he doesn't have the same free will that he had till now. Now he has free will to do the right thing at this moment maybe. But you we all understand that the second you say basically the making a counter argument. What he's saying is like this. What you're telling me is that Hashem doesn't involve himself in a person's free will directly. Hashem doesn't say that it doesn't make sense that Hashem should take away Hashem should make a person a Russian. Right? This is sort of what's bothering the Rama, not the Rama. What's bothering the person who's arguing with their Ram that every in the world is acceptable to say that someone should be in an accident or someone should be sick or someone should lose their money, that's acceptable because that is the basic way of Hashem punishing people. But to say that Hashem punishes someone by making him a bigger Russia, that's unreasonable. Says Rama, when Hashem punishes someone by putting him into slavery, let's say, Hashem is affecting his, right? because you have a different when you're in slavery and when you're not in slavery. So you also agree with me that indirectly a person's could be affected as a result of a punishment. So what's the difference? So there is a difference because here is directly taking away a person's and here is indirectly taking away persons. Fine. Now I I appreciate that difference. I'm asking the RAM also appreciates that difference. But the Ram says that from this you also have to agree with me that sometimes when Hashem punishes someone it affects that person's so therefore there there could be a bigger Russia so that football player did a big and he deserved that his should be um affected by the fact that he was in an accident. Now if someone is Hitler tear Russia then he deserves that Hashem should take away free will and he can't do anymore and we see this so he says and just like Hashem could punish someone by you know he could he could when Hashem punishes someone then the person's free will is affected indirectly by that just like a person becomes um yovam couldn't move his hand like we learned in novi or a person becomes blind like the people in sodium in the light story so these people um these people their lives were tremendously affected by the fact that they got punished and even their free will now again they had free will afterwards to do whatever they need to do but their entire lifestyles were completely transformed the fact that he's blind today and he wasn't blind yesterday so too Hashem takes away sometimes the person to do that this person should be lost and it's none of our business to understand why is this just that this person hashem should make him a rush and punish him and it's none of your business because you don't know how big of a Russian this person is that Hashem gave him this punishment and granted the Ram is going to agree with you that this is very very very not likely to happen to any time in a city near you right this is not this is this is par level Hitler level stuff but the conceptually this thing exists where a person becomes a Russia big enough now what makes a person how do you get into that exclusive club I don't know and it's none of my But the idea is reasonable. That's what the says. The idea that Hashem makes a person a bigger Russia, so to speak. Hashem really doesn't. But the Hashem takes away a person's um um um um um um life vest. Um in in in certain cases that's acceptable and that's a punishment in of itself. And so we don't have to understand Hashem's divine wisdom to understand why Hashem gave a person this and not a differentish. Just like you never know. Um uh just like you don't know why a table looks the way it looks and why um the moon and the sun look the way they look. You don't understand certain things that are certain things that are in Hashem's um um realm of uh of of his divine wisdom. We don't really know anything. So let's not pretend that we do. So just like you don't understand a lot of things why certain things look one way and other things look differently. So you don't know why Hashem chooses to punish a person for this in this way and punish a certain person in another way. that we have to know and there's a divine and Hashem punishes bad people based on how evil they are and he gives good to people that choose good and based on and and that's all in that system now so one of them that theel says when so he has so The the Raan accepts this answer that this is the reason why par was taken away and that is because it comes to a certain point where Hashem says no thank you no more and you can't do anymore. You don't you don't deserve you lost your you lost your way back in because you were that you were so evil in your own free will and you had so many chances to do the right thing. You had hundreds of years to do the right thing and make the right decision and stop torturing people and stop killing people and you had you had that free will and you didn't. Therefore it comes a certain period where Hashem says no fine now. Oh, so the what's with what's with that say that Hashem doesn't take away a present. That is the general and uh so that we'll say is talking about the overall general 99 whatever percent of people that do bad and there is there is a level of that in that wants to make a difference. He wants to say that between andy that can never reach the situation because you see mana that you see the biggest mana and so you see the man the children and the children in a certain way so you have these tremendous that coming up is is because of and that's that's what the noi says clearly at the end so even this he could do now should have earned the ticket from the So should have earned you know a ticket to this exclusive club says that you have to say that between and because their nature is is based in and because they're and they have a therefore they always have a way back in but go at a certain point you know don't deserve this uh this benefit and this right of ch anymore. we're going to go on. Um because it just says the Ram. Now it's very interesting. So this is where the RAM after we completely understand and appreciate the RAM the point the RA just made. So the asked a different child and that is why the show why the show trial right because if if Hashem took away Par's free will then why pretend that he does have free will why does come by why does he why does he warn par why did he give him the option tells we know that par didn't have a free will at that point therefore if you want to punish par you want to take away free will go ahead says the Ram but why tell why pretend that he does everyone and the Ram's answer to that is because Hashem wanted to to make the statement that everyone should know that even par wants to do Hashem basically says everyone should look at par you see now how bad a person became that he doesn't even even if he wants to it sounds like it was obvious in a certain way that even if par wants to he will not be able to do chuva that is hashem making an example out of par that everyone see that power can now look look how low a person could stoop look how evil a person could become to the point where he can't even do anymore and everyone should see this and that's hashem is going to going to that itself this moif this that that that a person cannot do the right thing even if he wants to and he gets punished because his own evil brought down his demise to such a point that he cannot do good anymore that itself is aem and hashem wants everyone everyone to witness this and and and learn from it If if it's true that par doesn't have free will, then why then why why ask him? Why pretend that he does that? So, right, meaning why why does why does the the Tyra set the story as if par really did have free will? And it seems you know if you look at the story from the outside that par got punished because he didn't send out then that's not really the case says this is also Hashem's divine wisdom know that even not only I could do and not only I could complete and everything you know what I else I could do I could take away your ability to control your own self that is the biggest in the world that is the biggest the biggest change on nature is to take a person and the the the what the real said early on the core identity of a person is that that the what makes a person a person is the free will. So Hashem says that not only I could transform all the the parts of nature I could transform a person that a person seems very independent the the the identity of a person is in the fact that he is independent and I could take that away from it. You know what I'm going to tell you? Go ahead. Let's see. Could you send them out? And if you choose now, now if you choose now to send out, you'll be saved. But you'll see that you won't have it within you. You won't be able to do it because you you because I'm I'm you should get lost. Then not only you should perish, but you should bring to your own demise. And that's beautiful. It's basically Hashem is forcing paro to bring himself and as we're speaking I I'm appreciating this. I I didn't really understand this till now. I think the over here is that Hashem wants paro to bring it on himself. That's the V. And and because you brought so much evil to the world, the your downfall is going to be is going to be something as a direct result of all that evil. And your evil that that inflicted so much pain on so many people is going to be the same the same and component, the same ingredient that is going to bring your demise onto yourself. Because in the world of divine punishment, that's really what it is. It's it's it's your own, right? your own your own your own bad is what brings every person's own demise and therefore so usually a person could stop the cycle the vicious cycle and you could say okay I'm going to return but in par's case hashem says look you look par that your own evil heart is what's going to destroy you to the point where you won't be able even to do chuva because I was go and uh and and uh and you know try you'll see you won't be able to and that evil is what's going to destroy you ultimately asked him and parro had to, you know, had to he he had to agree with with with uh with with with that um right so par didn't really have a way of of of rejecting this right because par was um he was he didn't have any free will and and he couldn't meaning Hashem gave him a challenge and hashem said par let's see if you could change your trajectory and let's see if you could suddenly become good and par was forcefully had to accept his fate and not only had to accept his fate but he had to accept the faith and be evil he had to he he he had to continue in his path of evil until the point where he drove himself into the sea and this was a tremendous tremendous n and and and and demonstration of of of of Hashem's um control and Hashem's will ultimately coming to fruition that this is something that could happen that a person could bring himself to a situation. Now this is not something that Hashem decides. This is something that a person decides. A person puts himself on this path. Hashem does not pick out a person and say you are going to be a person that won up here. Never happened in human history and will never happen. But what could happen and what did happen was that a person put himself on the path of evil. And a person over years of being bad and evil brought himself and he had free will. He didn't have to. It's a 50-50 coin toss. He did not have to. Every day for years par had a choice to do chum. But it came a point where he lost that. And in that point he was forced to have his own evil decide his fate. And it's not the only instance like that in the is another person in the is something that we'll seem in a couple of weeks and we saw this already two weeks ago didn't let us through his land because hardened his heart and don't so why would be punished that he didn't let Eden out because it seems in the that was maki and if then shouldn't have gotten lost and what the ra said is that that's not true the reason why got lost is because seehan was a bad person all along now we don't have any sources in in medish or kazal that that imply that was a bad tyrant all along but it seems that the ra says that was a tyrant and he was an evil person and he was an evil ruler throughout his whole career before he came in contact with Eden to the point where now Hashem harden Hashem wanted to destroy him and therefore he couldn't do Chu fine [Music] and we'll um and we'll we'll we'll we'll stop here and um obviously all these subjects as you saw this these are things that require a tremendous amount of very very careful thought and we have one more. Yeah. So, we have we're we're we're getting very close to the end. Um and yeah, so see you again maybe tomorrow hopefully.