Be Like Servants Who Serve The Master Not in Order to Receive Reward with Rabbi Aaron Dovid Poston

Heat. Heat. [Music] Shalom everybody. Welcome back to the Yanabate Madrash. Welcome home to Torah. A warm welcome, a very warm welcome home to Torah. As we know we have been using for years almost a decade now the clear as the basis for our discussion we have moved on how do we move on from the kakar you can't move on from the kakar he's the basis he's the fundamental basis for all of our discussions here and throughout the world because he's themed mukak of the maral of Prague who's the father of all modern you know modern day Judaism or Judaism in terms of hashkafa terms of deep thinking. Anyway, so he wrote a book called not safer a whole series called Gioreim and it's based on the para and we're using that for our discussion. We encourage you to learn the Hebrew just as much as you possibly can follow along. In the description box below there's a link where you can find the original source sheets and we encourage you to do so. Um, and the people that are here are also going to try their best to follow little by little. Okay? So, you all have an English and a Hebrew source sheet. If you're interested in receiving the English source, send me an email. It's also in the link below. So, we begin with this. I'm going to call it a medish, but it it's in the Gmorrah. It's in Gmorasota. And I'd like to discuss that in depth a little bit later. But we'll start with the verses. Like on source one, we're dealing with Moses is saying, "I prayed. I implored, I supplicated. I begged." But we'll have to find out because there are 10 languages. I'll give you a sneak preview if you want on the English source sheet. You could find it on page four. It's a copy from the art scroll medish uh 10 expressions of prayer. We'll see in Rashi on this puss. Um I started to read the puss actually it's in Deuteronomy chapter 3 23 but really I added verse 25 because we're going to be dealing with this whole idea. What was it that Moses prayed for? What did he want so bad that he prayed 515 times and was ready gung-ho to go into the 516th time? He said, "Pray, let me cross over and see the good land that is on the other side of the Jordan, this good mountain and the Lebanon." Okay? So, he didn't just pray. He prayed for something very specific. He really wanted to come into the land of Israel and the medish or let's just say the Gmorra in if you're looking at the pages like this the Hebrew pages look like this the top paragraph it quotes which I also have on the English source sheets number two um the whole thing is there but here's just a few lines dish rabi simli rabi simli basically expounded. He wanted to tell over and teach over an important lesson. What lesson was that? We'll find out. Why did Moses want to come over the Jordan? Why did he want to come over to Israel? Was it It's a rhetorical question. Was it just to eat the fruits? That's what he needed so bad to come over to Israel to eat the fruits. Ella, no. Moshe, what was Moses's intent? What would he have said if you would ask him? God, there's so many mitzvah that you can only do once you come into the land of Israel. The and I cannot fulfill them unless I'm in the land. Well, Baru does respond to him, it's a little bit hard to understand. We were going to dish it out. We're going to flesh it out. That's God's response. Moses, you really all you want and all you need. All you really want is reward. So, you know what? I'm going to give it to you. I'm not bringing you in the land, but I'm going to give it to you because you cuz why? Because you want it so bad. I don't know. We're going to find out. Why was God's response? Okay, I know you really want the reward. So, you know what? I'm going to give you I'm going to give you that scar as if as if you actually came in and performed all those mitzvah. That's that's the medish. [Music] Let's start with the clear card. We will touch upon this medish quite a bit. Maybe I should even do it now before we get lost. If you look at source number two, just below this. So, not only is God giving him, the reward. Wait till you see what it says. It says in Isaiah 53:12, don't get mixed up with the Christians. Whatever they say, they took it from us. It's Isaiah. and they have gotten it completely I wouldn't say completely wrong mostly wrong because it is talking about the Messiah it's talking about Moshe Moshe was our Messiah therefore it says therefore I divide him a portion among the great and he shall divide the spoil with the mighty because he bared his soul unto death and was numbered with the transgressors yet he bore the sin of many and made intercession with the for the transgressors. Now, the Gomorrah actually discusses what each one of these phrases mean, and I'd like to do that with you later. Um, and then it goes into the 10 different phrases as well, the different types of um words used for prayer. Okay. So, let's start with right here. Right? You see where I'm going to start? Oh, you know what? Before we do that, let's go look at Rashi real quick on source number one. What does the word mean? What's the root? I think of grace. Grace is free gift, undeserved. And Rashi says it's from by the way can also mean which we'll see means free. It's like supplications and all the derivatives thereof in all cases it's an expression of signifying a request meaning a free gift that's the words of Rashi even though now this is clear in a different uh safer he says he's not happy with Rashi okay there's not that many places he says that but He Rashi says even though the righteous may base a request on the merit of their good deeds. In other words, it seems like Rashi a righteous person could say, "God, I did this. I did that. I did all these good things. Grant my request." He says, "Nevertheless," and let me just read it literally. meaning they request only a free gift. And God actually says, right, I will show favor to whom I will show favor to. I'm sorry. I'm going to be favorable to whoever I decide I'll be favorable to. We're going to leave that in your mind. There's another explanation. The wordon is one of 10 terms which denote prayer. Okay, with that in mind, let's look at the clear. When I say the I mean the ear the safer we're using the first page I'm sorry righteous people do not think of this world as the prime purpose of of life. This world is temporary. It's not the therefore they're not interested. They're not requesting. They're not seeking to eat their reward which is going to be laden over for them in the world to come. They're not interested in eating it, consuming it in this world. By the way, there are, as we say every morning, there's certain mitzvah where you can get the fruits. Fruits means a temporary bite, right? I I sometimes call crumbs, but that's not a nice word. The the to the uh the khazal use the word fruits. I just think of crumbs meaning like little bits and pieces, but not in a negative sense, in a positive sense. So, the main reward is waiting for us in the world to come. It's stored away. It's refrigerated fruit. It's not going to go bad, right? And yet we could and there are 26 ways which one could eat or benefit from the let's say the the reward crumbs fruits of the mitzvah in this world without consuming what's waiting for you in that storehouse in the world to come. Example, the more money you spend on a mitzvah, right? The more mhuda the the mitzvah is, the more effort that goes into the mitzvah, the more the the further you walk to do the mitzvah. There's like 26, 26 is a very significant number of course. Anyway, there's a shir Rabbi Gladstein, Rabbi Daniel Gladston gives on those 26. The more you have, right? You'll get the reward doing a mitzvah. I didn't want to forget that one, of course. So, there's a whole list. But in the meantime, we should know that the main the ear the the karin so to speak is waiting for us in the world to come and it sadik is not interested in getting the main to to tap into the main reward. Now by the way just I think I mentioned that the clear car is in disagreement and you'll see why he's basically holding Rashi where did he get it from that it's okay he may because when you say he may it sounds like it's okay that a sadic might want to eat his fruits in the world to come but he decides you know what I'll wait the clear says every sadic knows they're not interested in this robe It's it's like a we'll call it a no-brainer. There's no discussion, but okay, maybe we'll have some clarity on that later. We're going to talk about something that's quite esoteric. We know if you're the employer and you have an employee, okay, so you pay him according to whatever the contract says. Could be the end of the job. It could be the end of the week, right? Most people get paid at the end of the week in America. Here in Israel, it's once a month. If you're lucky, you get twice a month. But basically what but if you're a day worker you get paid by the day you have to be paid when almost immediately. When I say almost immediately so we're going to see if you're a day worker working during the day the the own the employee the employer must pay you before the morning before the next morning. So he has all night to pay. And if you're a night worker he has the following day the full day to pay you before nightfall. Okay. So, there's a verse in Vayikra, Leviticus 19. Look on I think it's number five. It is number five. Uh 19:13. Leviticus 19:13. You shall not oppress your fellow. You shall not rob. That part we saw. However, this is important. So means to lean to lay overnight like Lena. What why is a a hotel malone from the root right? Lean is to in Hebrew is to leave leave overnight. So the hired workers waged shall not remain with you overnight adhaboka until the morning. Okay and look at rashi on that. This refers to one with who holds a worker's wages. Look down below until the morning. This is talking about someone who um this verse is speaking about a a worker hired during the day. So the the employee has to pay him before sunrise. Okay. Therefore, the time for him to collect his wages is the entire night. Wages is the entire night. And the employer has until dawn. But they're said somewhere else in Deuteronomy 24:15 says, "You shall give him his his wage on this on his day and not let the sun set." Rashi tells us there that's speaking about a worker, a day worker. When I say a day worker, I mean a a worker daily, but he's working the night shift. So, I don't know, let's just call the night shift worker. So, you have to pay him, what does it say? That verse is speaking about a worker hired for the night, the completion of whose work is at the break of dawn. Therefore, the time for him to collect his wages the entire day because the Torah gave the employer time meaning a 12-h hour period in which to pay maybe he has to find the money but he has the right to go and find the money if he has the money should pay him right away but if he doesn't have the money he's got 12 hours right should make a movie out of 12 hours let the guys go and the bell rings and now I got to go and change the checks and set go to the pawn shop and make sure I pay my workers Right. Okay. So, that's the level, but there's an esoteric there's a mystical hidden level that we're going to see and I hopefully will have some uh it will resonate with us on on a big in a big way. So in mitsia if you look down on the right side like five six lines down we read right the the daily worker the one who works during the day he's able to collect his wage the entire night and the one who's a day worker again day worker for night he's going to collect the following day I hope I didn't confuse anybody with that ready for this I would say drum roll Please, but you probably not the camera that a person in this world and we are in this world, right? We are compared to a day worker, you know, a temporary worker, right? We're here only temporarily anyway, but we're here to work. It says in perote chapter 2 Mishna 15 look at number seven would say the day is short the work is great just think about it how much work we have to work on our character and we only have 120 years right it's a lot of work little by little we'll make progress you know like reba with that stone one drip at a time, right? That Torah, the the the fire of the Torah will melt a hole in our hearts. So he says the day is short, the work is much. What does that mean? Means we are the workers. We're all the workers, aren't we? And we are lazy. Who wants to work on themselves? It's hard work. It's hard work. [Music] But remember the reward is much and Hashem is pressing us to do this um this work. Now the clear goes on there's a PK well it's brought down in Gmorra Aravid 22a and the PK is Deuteronomy I think it's 7 chapter 7 11 you shall keep the commandments right you have to guard the mitzvah and the the statutes and the judgments ready for which I command you today to do them. We don't look at it like this, but we do them during the day. I don't mean the 24-hour period that's cut in half. That's daylight. day means um this is the the day we're going to do them is now and not to do them tomorrow because once we die once a person dies and what do we call in Hebrew someone who dies you know what that means >> what >> means you are exempt from mitzvah exempt you're released there's no more obligation on You know once we enter the next realm there's no first there's no free will but there's no there's nothing to do there's no you cannot improve there's no fixing there's no more this is it this is the time to do tomorrow and that's what it means here that's what the means when it says which I command you today to do them look at rashi it's number well Not rash the gar itself number eight right Arab in 22a it means today is the time to do them in this world and tomorrow is not the time to do them as there is no obligation or even opportunity to fulfill the mitzvah in the world to come. Furthermore it means today is the time to do them but only tomorrow in the ultimate future that's the time you will be receiving your reward for doing them. Right? That's the following page. Okay. So, this is a little bit on the esoteric side. As I say, what does it mean? You cannot do anything tomorrow. You can't do anything in the world to come. That's heaven or or the today you should do them. But in the future, tomorrow, that's the time to re receive the reward. That's the world to come. And what is the world to come called? Day. In other words, day and night. Night. We're we're right now in the night time. But this world is dark. This world is before the dawn. And it always gets darker before the dawn. That's a phrase from the Gamar, right? It's not like somebody invented that, you know, two 200 years ago. It's get it's always darkest before the dawn. And what do we say if we dive in gal is right as the sun is rising right gula the redemption is coming so nighttime is all maz yum is the world to come so we're night workers you know what I mean when I say night workers so he says and that's that's the place where we're going to collect the reward for the action of the mitzvah. And that's what it means, the the worker, the wage worker. It's called a wage worker who works at night. And is similar to the day, I should say, the wage worker who's working at night for a wage. And what are we doing here? The mitzvah that's our work right we are working hard weal we are right work is the sweat and the tears the efforts for Torah and mitzvah then because we worked all night we're going to receive our reward in the day i.e E day meaning that's what the world to come is compared to the day. Those people that work during the day. So someone who works in the day a wage worker mish in the daytime. So he doesn't want to be like a wage worker in this world. He could say look I'll just do it tomorrow. Meaning there's a very negative connotation to this person and we'll try to understand what it says. Then he's going to collect his little bit of mitzvah that he has in his hand from this world. mitzvah and if he's going it's as if he's going to go into the world to come shaking off all his mitzvah like he's free and this is what it means going back to the original idea don't leave overnight now it says the wage worker the word is the action the worker the okay with you until the morning. So don't hold over the wage of the worker until the morning. The clear card points out it doesn't say don't hold over the wage. See if it said don't hold over the wage, it means you're taking out the word worker. He says the the very fact that it says work is mentioned why it says don't leave overnight the work. We are all procrastinators. We're all lazy. It says we're lazy. We're lazy. Guess what? We have to not be so lazy. Uh don't leave over the work. Don't do right. Don't be those people who says, you know, I'll do it tomorrow. Don't do it tomorrow. Do it today. And now if we go back to it's in even though it says Deuteronomy 24:14, which we should look at both these verses, Deuteronomy 24:14 and Leviticus 19:13. Okay. And what the clear card is going to do by taking these two verses uh we'll start with 24 24:14 in Deuteronomy. You shall not withhold the wages of a poor or destitute hired worker of your brothers or of your strangers who are with you in your land who are in your land within your cities. And Rashi says, "Yeah, but didn't we already see in 1913 of Leviticus, right? It says, "Don't hold the the wages of your fellow Jew." So, we actually learn there's actually two commandments. There's a negative commandment that's read repeated here, and it makes it two commandments. Number one, right? You're not allowed to withhold the wages of a Jew, a fellow Jew, born Jew or convert, it doesn't matter. And if the person is destitute, it makes it even worse. Okay? If you owe somebody money, find a way. Go to the pawn shop, do whatever it is. Make sure to pay your workers on time. Okay? you want to you want to get paid on time, you make sure you pay your workers on time. I see. Um I you know on um simp on tishb we uh we showed a video from the Heritage Foundation and it was about and it started off by the idea look during the ninth of a right three weeks we're estranged from our father in heaven and we have to learn how to talk to people. We relate to people. Who do we relate to most? Our parents, our children, whatever it is, that's, you know, the close you are. And we have to learn the proper way to speak, right? The Heritage Foundation is about learning how to speak properly without insulting and embarrassing and all the things that go into proper relations. So, it was very, it was a two-hour film, but one particular RV stood out in my mind. I think it was Rabbi Haber and the quote was something like this. How do you want your children to treat you? I mean David and Melik don't forget me in my old age, right? Hashem, I mean sometimes he sends our children to do that. But in the meantime, he said, look, your kids are like sponges. They're going to watch you through life. So it's not just when they're 5 years old that they're examining everything you do. when they're 35 and they're 55, they're the How do you treat your parents? You can expect your kids to treat you the same way. In other words, that may not be the highest level of kavan in the mitzvah of maybe it's one of the lowest level, but if you really uh take that to heart, you will hopefully I will go out of my way to treat my parents with the utmost respect. I'm sure many people have whatever they want to call it, dysfunctional issues and daddy issues and mommy issues. Whatever it is, I'm going to say get over it. Work it out. Work it out. Make it is really very important. Especially your children, no matter what age they are, are watching you. And however you treat your parents, it's pretty good chance they're going to treat you the same way. Okay. So here too. Now that part is from Deuteronomy 24:14, but the rest of it is he's taking both of these verses and sticking them together and he's saying his being warned on two ideas. One, stroke uh don't oppress the day wage person with his with getting his wages. So in order that he doesn't go ahead and eat all all of his reward in this world and remember what it said don't steal. So there's this mish proverbs 8:36 where is it on the sheet number 10 it's very interesting but he who sins against me robs his soul what's the word they're thieves that's what it says they're they're Um, the robbers. I mean, literally in in in the Hebrew it means uh criminally I'm just trying to remember what was uh violent. Criminally violent. That's what kamas means. Uh by them they had this long three-worded phrase and they made an acronym. They made it and it comes out kamas. Anyway, I I do think that if you read the next few words, Coison Mavis, I you know, I watch some of these documentaries on what they call Gaza people and uh or even um in the in the uh liberated territories called Yehuda Shamron. You interview some of these locals, they say that they love death more than we love death more than we love life. And what does it say here in Proverbs? All who hate me, that's talk that's God speaking, love death. They actually hate God. They think they love God, but they they they they love death. So they can't possibly love God. God is life. Okay, let's move on without getting too much boggled down in in uh today's news because it's today and yesterday and tomorrow. So going back to the clear whoever s steals is sinning against my soul. Was right the one who robs is sinning against his soul. who he's stealing the reward of his soul which is which is the world to come. He's stealing the future. I think to make a a movie out of that, right? He's stealing the future. Back to the future. He's stealing the future and he's eating it now. That daily wage is the reward that is eventually going to but he's eating and consuming his wages now in it's going back to the idea today is the time to do them and only later you're going to receive the reward meaning do not right leave over night the wages of the worker. What does that hint to? Don't leave over the work. The work itself. Get off your tushes. Can I put a firecracker under your seat? Now's the time. You don't have You don't have tomorrow. Tomorrow is too late. The way is to do it today, not tomorrow. like it says in Gammorra Vodara number page 3A page 3A in a votara I'm sure you're all familiar with this it's number 12 on the source sheet right look I get it single guys they have a little bit more you know takes it easy go out a lot to eat but if you don't cook if you don't clean on chavis you won't have clean clothes and you won't have food to eat simple is that these 6,000 years that we're in, this is the time to prepare for the 7,000th year. And it's every day, every week, it's six days we prepare for Shabas, right? Every single day at the end of Ding. Today is the first day of the week. Today, we're counting, we're looking forward to Shabas. So, Shami says, "Every single day, every single day, you buy food for Shabas." Meaning Sunday, you buy the best you can buy for Shabas. But look, I don't know if they had refrigeration or not. It ain't gonna last, but you buy it anyway. And then Monday or Tuesday, you find better food. I'm sure it's anything's better by that time. And you eat what you bought on Sunday or Monday. Imagine your whole life is really for Shabas. So then Tuesday, Wednesday, you buy even better stuff. And then you wait what you bought yesterday. That's what we should be doing. Our whole life is about Shabas already on Sunday, Saturday night. are you going to come to me in a week's time for shabas? Can you imagine? That's where you know that's where wives come in real handy. Okay. Not just and uh Okay. So, Hil Hillel um says, "You know what? It's a little bit tough. It's a little bit tough to do that. Should have a muna. Have a just Thursday night, go to the shook. Friday morning, go to the shook and buy your food for shabas. But you still have to do it. That's the whole point here. If you don't do it, they won't have food. But anyway, the idea is um let's just see the Hebrew. If you don't make any effort to prepare for Shabas, you won't have any to eat. So our whole lives, if we're not preparing for Shabas, i.e. Haba, that long and great Shabas, whatever, however you want to look, Ganeden, the world to come, resurrection, whatever is fitting into that category, if you don't prepare for it, you won't you won't make it basically. And you can see from here that sadikim do not they don't they're not requesting the reward in this world. So when are they requesting when are they looking forward to before hem at what time at what moment? Turn the page. First of all they're only asking for a free gift. They don't want to every one of the 10 phrases. If you want to just look real quick on the last page in the English is the last page in the English. Every one of these 10 phrases that is used for tila is like a barter system. You're somehow saying to God, I I deserve something. There's something should be coming to me except for except for except for so in this little piece of number 17 you have the word pleading you have the word crying out you have the word moaning singing uh intreaty self fortification calling out falling down praying and number 10 is supplication. That is and each not only does the Medish, the Gomorrah uh go into how each one of these is like a barter. Somehow you're using I'm going to use the word resting on your laurels. I'll explain that in a second. uh you're you're you're you're counting your zukyot for your masim to you're somehow made your own accounting and say it's coming to me on some level and if you look at number 10 meaning on 17 on that last piece it's very small see if I can read it um so this takan imploring God for what is ultimately an unearned gift from him with the supplicant showing total humility and realization that he's undeserving and has absolutely no claim whatsoever on God. I mean, you can read, but anyway, he compares that with the other languages, the other expressions, and this is unique. So, this is what not only did Moses use that prayer, but he's actually teaching us that when we pray, that's really how we should pray. Like even Yakob says, I need I am so small compared to the compared to the the the kindness that you bestowed upon me. I can never God doesn't owe us anything and I can never pay you back for all the good you've done for me. Can you imagine is this going to change the way we pray? I would hope so. We forget because, you know, we have an ego and we think we're worth something. I'm not saying we aren't, but maybe it's a little bit bloated or exaggerated. And that's going to be the point. I'm going to get into this gamor a little bit. Um, but let's just finish this paragraph. I only want to finish this top this paragraph here. Uh that all that Moses did was he was asking he did not want to hang or depend on any of his merits, any of his good actions that he's done in his life. Or as we know, one should not serve their master in order to receive a reward, which we're going to see big time. According to the Shim and the Rim, what does this mean? Not to do the mitzvah, not in order to receive reward. What was the Gomorrah asking then? You want to come in to to benefit from the fruits, right? What was even the havina? Shalom or God forbid not to reduce or deduct from the Karen that's waiting for us in the world to come, right? We want to keep that safe but all the reward that's supposed to come to us. We don't want to start withdrawing from the bank machine. And this is the reason that Moses uses the word vetan specifically because he did not want to rely he was the most humble most humble of all who ever lived. Okay, the Torah says it. So he was what is humility? First of all, it has to you have to have honesty. If you're not honest, you're not going to get to that. You're not going to get to any kind of level of humility. But uh basically we have two two examples. You have mo Arainu who says I am but dust and ashes. Well that's already something. Moses says knock him and what are we? It mean that's even a low a lower level. It's a higher level of humility. It's just a lower level of existence. He was able to become a vessel in serving Hashem because his ego was completely deflated on a in a healthy way. Let's just go on. We'll try to explain some of these ideas shortly. And he says there are 10 languages or expressions of that's the Mishna we saw. And I'll just read them in Hebrew. Zaka, Ka, Reena, Pigia, Kiloy, Amida, and Sha. Now all these out of all the different expressions, out of the 10 expressions, the only language Moses uses is this language. Meaning he want to teach us because there is inferred in each one of these languages. the other nine. There's this barter system going on. He's praying and requesting on account of his past actions. I mentioned the word resting on your laurels. And I could be wrong about this, but I think when the the old 2,000 years ago when they had Olympics, not only did they run and they're naked, but they got a trophy. The trophy was some kind of crown. And that's like when today if you have a shelf with your trophies, right? It's these are my accomplishments. Do not rest and rely on your accomplishments. Okay, that's what he's trying to say here. The only language that doesn't imply the barter system give me something in replace for what I've done is and this hints to then the clear actually goes in depth which each one of these I want to skip all that and I want to go to some really interesting ideas okay let's just start with some of it will fly through some of it I'll read some of it we'll read together but dari right He Rabbi Simli was expounding in the Gomorrah. Why was Moses having this desire to enter the land of Israel? And the Gmorra asked, "Was it for the need of of of eating the fruits or to be satisfied from its goodness that he needed to come into the land?" So by the way if you look in the main shalo someone asked me what a translation of the main shalo is you know some call it the brahakrona it's simple blessing after certain foods and we call it the uh the triple faceted blessing triple faceted blessing and of course over there we're we're we're saying that um we're thanking Hashem for the land um you were you were pleased to give our forefathers as a heritage to e eat of its fruit and to be satisfied with its goodness. And then later on we're asking the shem to bring us up into it and gladden us in rebuilding of course the temple. Let us eat from its fruit and be satisfied with its goodness. Right? again and then it ends with these words. So keeping that in mind that the fruits Moses we ask did he want to come in to eat the fruits? We have a few issues here. First of all, he went up to heaven for 40 days and didn't eat at all. Correct? So he's going to come into the land and eat. When he went up to heaven, he was transformed into a an angel. He basically was an angel. He didn't who can a person born from a human woman, right? Right. A woman gives birth human. Can they survive for 40 days without eating? No. He was went in Rome, do as the Romans do. He went to the sphere of the angels. He acted like an angel. It wasn't so simple. He was really angelic. wasn't just like a human being who's in Rome in in around angels. He was transformed and when he came back he only did like the Romans meaning he did like the Israelites and he ate not because he needed to eat. So the whole question is is questionable. What do you mean he wanted to come in to eat? No. What is it about the fruits of the land there? The yonic they are drawing up the n me the nourishment from the holy land. There's something holy as you've noticed in the braha. Not only are we asking you know that we should eat from its fruit but from upon it you upon the holiness and purity. It will actually bring us to a higher level of kaduca and tahara. Now we spoke a few weeks ago about the girls from the the the daughters of Tahad. Women wanted to come into the land so much it says that the water here remember the water here makes women more modest. Whatever that meant then the same thing might it might mean the same thing here by coming to the land. Maybe you can stay in LA and get Jaffa fruits you know from the the local market. I don't know. But I think that being here and having the fruits is is bringing us to that level as is brought down in that first paragraph. Um let's go to the bottom the next right on the right side is so what mitzvah did he want to fulfill that he can only fulfill in the land of Israel? So when it comes to Maser, if he is and he was buried in the place near where Og and Son were on the other side of the Jordan, you you were still obligated to messer. So he didn't want to come to do messer because he could have done it over there. So it's brought down the bottom line, right? to fight the seven nations to separate the the uh the cities of refuge in the land of Israel zerik to wipe out the seed of a malik linote melik to appoint a king can only do in Israel base mikdash to build the base of mikdash so That's an interesting idea. And there's a whole question if he wasn't in the land of Israel, he didn't have the is it the right thing to do to put yourself in a position to fulfill mitzvah? The answer is yes. Like titus, once you go out of their way to buy a four corner garment in order to uh fulfill the mitzvah. Uh turn the page. I really want to go forward. I don't know how much time we have. I'll just read this the headings and you can read this on your own. Why wasn't um it discussed is it a mitzvah to live in the land of Israel or not? It's a very interesting discussion raan and ramb but either way uh it's important to be here. Cool. Uh, next, this is very interesting. Was Moses on that level where he was a servant who served in order to get reward? Because that's what it implied. That's what God said. I'm going to give you the reward as if you did it because that's what you're looking for. So, I'll try to sum it up. This one is basically saying look God created the world to give and by you receiving the reward you're giving him nas imagine he created the world to give and if you don't earn that reward right he's not going to give it for nothing so there is this aspect so the kavana should be I I am doing it to receive reward but not for myself so that he can get pleasure by giving to the to the world and I want to see my friend receive pleasure. It's not about me. It's about God and others. In other words, the this transaction God created the world to give and therefore you're giving Hashem nas you're giving God satisfaction by allowing him to give to the world. Not it's not about me and what I can receive. Okay. Now this is what I really wanted to get into and that is in the last I say the last page second to last page uh in which is a commentary on it on let's read it together. He gives this The truth is since the prime intent of all of creation for God to create the world was to bestow kindness upon creation. If that's true, the right then the greatest type of service and it's considered right um acceptable then it is to receive a reward that should be on account that one should serve Hashem on account that God should give because that was what God's intent for creating the world. It should be good for him. She give me and by doing that you're bringing satis sweet satisfaction to God because God is bestowing the kindness to creation in in in in um switching you know replacement for their service in placement of their service. He's giving a reward. And that's the highest level of service. That's only specifically when your intent of receiving this reward is in order to fulfill the ratson of Hashem to benefit I'm going to call it mankind but really to benefit the world, right? Not when he wants to re to receive this goodness for himself because through this this is actually very negative. If that's what you're doing just in order to receive reward that's not good. This is specifically when a person wants to receive the world himself the reward himself and it's not on account that he wants to fulfill God's will because his way he is good and he bestows goodness that's the essence of God right this aspect, this uh um proposal, this proposition that we're discussing. It's really, especially when you're looking forward to your friend, to someone else receiving the reward. That's the highest level that if in truth you really want to serve God in order that God will bestow goodness to your friend the other then through this will come really true whatever will call a satisa satisf ation to Hashem. And he says this is the highest and greatest level of service. However, when it came to Mosherenu, remember we said in Isaiah 53:12, he was willing to sacrifice his life for the Jewish people. Imamish gave up his life for the Jewish people. That's what it says here. He gave up. He was willing to give up ol and olabah on account that the Jewish people because when it says erased me from the book, which book are we talking about? The book of remembrance, the book of life. He was willing to give up all and so both this world and the next world it was all done on our account. He wanted to give us merit that God should be able to provide goodness for us. He wanted to provide right if it was just him receiving good. Imagine you want others to receive good and he wanted us to receive good. So he laid his his life on the line so to speak and it was for our benefit for's benefit. So you see to receive word is not so bad but it's not your reward it's reward for the world and in this way that's the the a very high level of service not interested in the goodness for himself only in satisfying hashem That's why God said you're not requesting anything but reward not his reward. Yeah, he did want on account of and then the Gmorrah goes on and describes chapter 53 of Isaiah verse 12 right there. I'm going to divide the spoils amongst the many withuml and even all the different parts of that verse. All this proves Moses's own and God himself is testifying. I know all you want to do is receive reward, right? And Hashem responds, I'm going to put it upon you as if you actually did them. I'm giving you the reward because I know God is saying your whole mat, your whole goal is only to fulfill my will. Who Um, and since I want this shamalo, okay, I'm going to stop there. Um, there's quite a lot. You guys can keep the sheets. I suggest you go over them. There's a lot to be said. If there any questions that are still standing out that I didn't answer or didn't address, now's the time. Okay. So, we'll end the share. I think this is just like an insight. Number one, we know now how to pray. We have to be selfless. Selflessly asking for the goodness of others. Um when we ask for Hashem for anything, it's undeserved. Meaning don't use the barter system. Don't let the ego get in and think that even a little bit is coming to us. Right? And it's not just for the past, it also works for the future. Moses himself because being humble means being honest and he was afraid to say like a lot of us might say if only I win the lottery I'm gonna give so much sedaka. How do you know? How would he know that when he comes into land he'll be able to do the mitzvah with kavana? Right now he has kavana. Okay. But on a certain level if he came in how would he how would he know that he would really be able to do all the mitzvah with kavana? Maybe he'll get caught up and he'll see this orange from Jaffa and it's so luscious and he'll forget himself. So on a certain level he can't use his past. Oh, I have this many mitzvah or I know what I'm going to do. I'm going to fulfill the mitzvah. No, just give it to me as a muskum. This way if I end up going in there and I don't fulfill what I need to fill was at least it was a muskum. Okay, so with that, I just wish everyone a Shabbat shalom and basot and stay cool because we have a heat wave coming. And I wish everyone a good life and we'll see you next week. [Music] You see your body [Music] shing. [Music]