Class 2: Tanya Chapter 1 by Rabbi Avraham Hendel

okay so let's summarize a little bit what uh what we learned so far we started off chap uh Tanya started off with um with what it says in the talud that before a person is born every before the right immediately before the person is born Hashem has the Nish take an oath and that oath has three parts to it okay the first part is to be a sadik to to to strive to be righteous which seems to be a very positive thing we should have big goals we should have um um we should have um we should we should uh not we should have great uh uh estimations of what of the of the heights that we could reach and then the second part of of the of the oath is don't be a russer be so when you hear and that doesn't make so much sense because it seems that we it's repetitive be aik be righteous and don't be a Russ don't be Wicked it's repetitive so that we need to clarify and we need to clarify what is righteous what what do we mean by righteous what do we mean by Wicked and then the last part is that even if everyone tells you that you're righteous you should always consider yourself Wicked so first of it doesn't make sense first of all if everyone tells you that you're righteous it means that you look righteous that means that in your behavior you're righteous you're really very um very um committed you're um you're fulfilling all the mitv all the Commandments and that's why people are thinking that you're righteous and you should still think that you Wicked so besides the fact that logic doesn't make sense like why why shouldn't you if people tell you you're righteous why should you still think that you Wicked but besides that we said first of all it seems that's contradicting what it says in it says over there that a person should not don't think that you're righteous in your own eyes but then we think we said also it's not going to it's going to be a contradiction to one of the two foundations of Judaism which is Sim joy and responsibility okay the first thing the the the the the um the the the the first thing that this may affect is your is your feeling of Joy if a person if someone tells you we said that one of the most important thing is to have self good self-image if you always think that that if you think of yourself that you're Wicked and no matter what you're going to do you're going to stay that way for the rest of your life so it's a very bad self-image that will make you very depressed very unhappy and how could that fit with the importance of serving hm which is a very fundamental thing in in in in Judaism to be happy to be happy with the service of God how you going to be happy you're you're if you're not going to be motivated at all to because you think no matter what I'm going to stay Wicked so why you're going to be motivated to do anything because anyway it's going to stay there and even if you're going to end up doing something youon you won't do it with any excitement you just do it because you know like the to say it's hard to be a Jew I got to do it you know so and if you're going to make the impossible and say I'll still be happy I won't pay attention to the fact that I'm always Wicked that's also bad because if you don't care about being Wicked it becomes the point that you don't care about sinning and then you're you won't be responsible you won't take it seriously anymore and that's also not not good because we know that in Judaism we have to realize um that every every action that we do makes a big difference not only for ourselves for the whole world like we like we spoke about the other time like you mentioned about the scale that's it's very important to to be very accountable for what we're doing so it's not going to work okay so this is what we this is how we started off and then we started to to introduce what it says in the tud about the five levels two levels in a sadic two levels in a Russia and a b intermediary so for first of all we want to understand what does it mean to be intermediary we're going to try to figure that one out and also what does it mean to be righteous to be Wicked is it something internal like what's going on within yourself or is it something about your behavior that about about the way things are in your um yeah or is it about your behavior and also another another question when it says to good to you and bad to you is it talking about your inclination or he talking about your um the way things are in your life like the way way life treats you so at first we brought theat in the gar that it's talking about how life is treating you so we if life is good for you or not good for you and that depends we said for a righteous man usually if life is good for him means he perfect if life is not good for him means that he has some kind of of negative that he has to that he has to cleanse and for week it's the opposite okay that was aat that was a simple understanding and then we went deeper and we said that we're really talking about something more internal we're talking about whether you're and and we trying to we're starting to say we're starting to learn we started to learn last last week that when we say righteous it's not just about your behavior that you're righteous we're talking about oh when we say um basically this is what we're going to start off today with this with with this uh understanding that there is two areas that are important in one's life one is the external and one is the internal one important thing hi [Music] welcome um so and there is two um two important thing things to focus on in our lives as as Jewish people one is what's going on within ourselves and one is about how Behavior right so we know we already discussed that behavior means three parts which is thought speech and action that's where when we learn we understand this is the most important thing as being a Jew means that my actions have to fit with the Torah okay our speech the way we talk and of course it could mean not to speak lash it means to speak words of Torah speak positive etc etc and thoughts even thoughts are important in Judaism we have we're not allowed to think um certain thoughts and inappropriate thoughts or impure thoughts and and so on and like a zar is a thought that we cannot think and Etc so also thought speech and action are important so this is the way we understand Judaism but then we know that there's another aspect in Judaism which is more internal and this is actually that we say every day love your God with your hearts it's plural not so the says in it means to also with with your other inclination your negative inclination this is what we're going to discuss later what does it mean negative what does it mean positive Etc what's RA what's stove but but we do understand that there's a Mitzvah to love hasem and this is something more internal it's not and and and like the ram writes we discussed two classes ago that in order to get feelings in the heart it starts with the brain it starts with certain meditations so this is already my inside what I'm thinking what I'm meditating on what I'm and meditation understanding means not just a thought it means like a real connection with ideas like really to think about it and like we're going to learn later in Parago that's the level of do to really connect with log with with ideas like what we trying to do every day when we praying when we do the daving we're trying to think about the greatness of and connect with them and to arouse emotions to desire to be close to Hashem so this is already a whole different world than the world of action of thought speech and action and they're both equally important I'm sorry I shouldn't say that the most important obviously the our external Behavior because we are in world of action but at the same time we have to realize that that it's so important to have also internal connection to Hashem to the extent when the B came he said that if someone does a Mitzvah without feelings it's like a body without a soul so this this was one of the great big statements of to emphasize the important of of bringing life into the Mitzvah to have feelings in the Mitzvah it's like bringing a soul into a Mitzvah and this is also hinted in the word in what we say in and probably many other areas in in in what does me we could just say t Tora is learning MIM is action what's toim so so I'm not sure if it's from the but it's written that toim is like in the Hebrew when we say precious stone we call a there's a there's just Stones there's a precious stones are shiny stones so the word to and actually we're going to that's actually interesting because it's connected to what what we're going to learn what to means we we reading this par about M being born and then it says she saw that he was good and the say what do mean that he was good that they B that the house was filled with light so also um what's the word so we we learn we learn that's how we learn that's how the learns it out but to and and or comes together so in so in other words we we we want get there today but probably next class that in in in the eyes of cabala to means a place where there's or where there's a revelation of God where where God's um God's um presence is is is felt and and ra means a place where um God is hidden and that's called already clippa a shell where God is is is hidden and it's more your ego and your ego is basically um making you you're yourself the center of everything and not God so this is um the idea of or of to this is the idea of to um I'm getting lost over here um what was I saying before um anyone could remind me oh oh so so so um so we were talking about the importance of um of our internal right that that we should be connecting to Hashem not only in our in our external not only in our thought speech and action also in our um in our um in our in our in our inner self so now this is what basically we Define um what aad is what a b is what a Russ is so what I'm telling you right now really if you learn Tanya you'll only find this out much later but I think um for us it's important to get the general idea where we're going so then everything will fall into place so the way the explains it and and he's going to prove everything that aik is somebody a righteous person is only someone who is not only sadik is obviously somebody who is an external behavior is aik that means his thought and action thought speech and action are perfect but a sadik is also someone who's internally perfect that means that he only has yetto that means that he only has has desire for Hashem and he has absolutely no ego how how are thoughts external thoughts compare right thoughts compar to you speech and action are external but compared to your inner self are exter external and the way we could we could judge if something's external or internal generally in chapter four The Al defines external as garments what is a garment a garment is external Stu and that's why you could just change your garments all the time the fact that you could change your thoughts and you have you have you you you the thought is more internal and the way to prove it is that speech and action you could start you could stop them completely you could stop talking you stop doing but thought you can't stop so that shows that thought is more internal and that's so you can't stop but but what you could do is change your thoughts and you have 100% control of of changing your thoughts which just shows that something external but your inner self you can't change as EAS as easily like if you desire something or love someone or something you can't just change it overnight you have to work hard to change it or your intellect your intellect emotion are more internal it's more um it's something that is um more of your of your of your inner self of your of your character and you thought which an action they they they they um a garment is you it's usually your natural way of talking and speaking and thinking is going to be um a um expression of your inside but you you could change it and this is the idea of a garment like you could have a poor man wearing garments of of a of a wealthy man and a wealthy man wearing garments so you could be inside um in in a very uh like you could have very uh you could be very negative um you got very bad um bad and negative feelings inside and yet to make yourself be involved in very positive Mitzvah or learning Torah so you're able to the your garments could change could and that's what what defines garments what it defines external but of course thought compared to speech and action is more internal so when we say internal is really more of your character to really start loving hasem so sadik is somebody who got is good in both in external and internal now we do understand that sadik could have a there's many levels of sikim and there's some will have a small yet Sahara a little bigger but but they they it's like they don't they have full control over it it's nullified okay that's what we call sadik that the negative side of them they may have a small because to be 100% sadik 100% yet that's very few we're going to get to it hopefully today that very few have reached that level that they have Absol no but there is many which I mean even to be aad that that's is also a very high level but there is more of those they still have is like asleep it's not really activated it doesn't so they don't really feel thear as much even though he could wake up any day so they have to be careful okay so that's a sadik a Rasha is someone who is U who is who is lacking in both that means that he not only he has aahar but also from time to time he may sin and if we understand what a Russ is we understand that unfortunately we own that category because no one could say I'm perfect I never do anything wrong okay and we're going to see today that this is also according to um now Aon what's a intermediary according to the Tanya intermediary Accord means that he is halfway like a sadic halfway like a Russia in in the in his external Behavior he like a sadic he never sins that's why it's called but but but but he hasar his inclination like a Russia so he's in the middle because he's in he's halfway like a sadik like a righteous halfway like a wicked so okay so this is the way basically now we understand what's the oath hasem says to eik which means we have to strive to reach the level of which means we have to this is telling us to that we we we should try we shouldn't be satisfied just with following the and and making sure that externally we're not weaked and we're we have we have the obligation before the the says before comes to this world there is three promises and we learned in yeah last week that these promises basically means is giving the strength the word sh from the word so satisfaction that is giving us strength to be able to fulfill each of the three parts and the first one is to strive to be aad which means not to be satisfied just with um having um following the and being righteous in everyone's eyes to also be righteous inside which means to try to work on our on on our on our feelings on our on on our heart on our on our brain and our heart to reach a level of love for Hashem which is um and we try to work on it so we may not be able to reach the highest level but some try all your life you have to strive to get there work on it all the time and don't pay attention whether I got there or not always work on it that's what we do every day when we do during the and this is the main re reason why we DAV to working on on our inner self then we have the second part of the of the of the oath even if you don't reach to be a sadik at least try not to be a rash at least be a at least even if you don't get to to to transform your your your your yourself within at least without you should try not to be a rash which means to try to control every moment of your life to follow the Torah so we understand why it's not really repetitive because it's talking about two different things and then it tells you that the last part of the promise is very interesting that even if everyone tells you you're a sadic because they're judging you by your external look they see that you're you're really every moment of your life is very focused and very meaningful and they assume you're aad and tell you're a sadic and you may think that they might be right and it tells you no you should still think that what does do say doesn't say think that you are Russia think that you are like a Russia think that you are that that comparison that the B has to Russia and that is thear it's very dangerous for someone who has AAR who has a evil inclination or negative inclination or as ego to think that he doesn't have because um we could assume we could we could imagine what happens to somebody who thinks that everything they they desire is is Holy and they still have ego and really it's not holy so a righteous man so a person always has to be careful and I think we Shar this story maybe not there's a story which is I think very connected to this the story with uh uh with RAB I think R of chob definitely happened with the chab I think it was so um one time someone came to he he sees people every day for for private audience giving people advice and and and and and um and uh strengthening and one person what after he saw the of he was he was he had a little bit of money he left 300 Ruble for donation so the the the people in the house were so excited because the the rabbi was living in great poverty they thought they going to be able to stock paying all the bills but obviously the rabbi had different ideas in his head but anyways this right after he this man give a donation the next person who came to see the rabbi was very poor and he had a daughter who needed to get married and he needed money to marry her off and he asked he asked him how much money do you need he said we need 300 Ruble and that's exactly the amount of money he just got so he thought great great it's from Hashem now I could help this man to get to marry off his daughter what a Mitzvah and he and as he was about to give that money he started thinking one second is it right there is a big Community here and there's a lot of families who need money maybe I should I should divide it I should I should give every I give him some give others it's not right to give everything to one person and then he he he thought he looked more into himself and he he thought to himself one second which thought came from my from the which one came and and he realized that it it seemed to him that he was about to do a great Mitzvah and and then theara comes in a tricky way and tries to try to convince you oh well well it might be a better idea to say to help so many families and he realized that he should give the the money and he gave the money so this is an example of of of of the importance of of knowing yourself like you think I'm if you think that you I'm not saying if the was righteous or not righteous I'm just saying the idea that sometimes if a person thinks I'm perfect and everything I want is Holy and really it may be not so it's important to know who you are and that's what the that's the that's the meaning of the last part of the oath that if even if everyone based on your behavior think you're righteous and you're perfect you should always doubt it you may not know yourself like the story we mentioned last week of Raba who said I might be a which means this exactly what it said in the oath he said I might be like a Russ that I'm a Ben that has aara and I and I need to know that so if I wake up in the morning and I want something I have to rethink if it's where it's coming from but a sadic who really is like like has no he's already on a different level he doesn't have to worry that it's uh it's it may be a sin so we're saying that when he says when the mission says says K Russ that means if you're really you think of yourself as a Bandon yeah unless you know I don't know how what you're Russia you know unless you know you're a sadic but we said that it's very tricky because even someone who is who whenever someone is really was really involved in Torah and whole day like Raba was he was the godor so he has no way to tell if if he has it or not because when you're involved in holy things you don't feel thear so that's why he wasn't sure but maybe isn't it just a I'm going isn't it just like a psychological play meaning you you're really AIC you know you're AIC but God tells you don't get too full of yourself because you could slip so think of yourself Russia as a on yeah like look look there's another point of that never trust yourself so that's another point but but yeah know something else yeah sorry can uh can aoni also be somebody with uh good thoughts and not good actions you said the other way around right somebody who has bad thoughts but does good things on the outside what if it's the opposite is that also considered look um we said that that we learned last week that a Russia okay what what in general we switch status all the time because basically I was going to see in a moment that when we are involved in in in in a sin for that moment we're called R Russia that's the that's the but when we involved in a Mitzvah we may be called called maybe but if we're really fully into it like if we are holding it's based on what where where we are holding in other words what what we feel at time like we're standing we say there's no way we ever going to do anything wrong this year we a is not someone who's actively doing mitv someone who is in his mind there's no way I'm going to sin like I'm going to the way he's standing now you know he's not going to do anything wrong so um so being a rasia if a person is sinning and and inside he doesn't want to be there it's still called a Russia it's called Russ is it's a good sign it means that because unfortunately there's people who could sin and not even feel bad but if you feel bad about it that's a good sign and that's what it says in the G we mentioned last week that Wicked people are full of regrets and that's a good sign it means that you're if you feel bad it's it's it's it's it's it means that your your your is still revealed and you right away feel bad about it yeah okay so the last thing we disc now we're going to the AL is going to try to prove it from different sources this idea the first thing we discussed yesterday which you already mentioned the story of rabba and the second thing we mentioned yesterday was the story with IO where y turned to God and he said God you have no excuse to punish the wicked people because you made them weaked and we asked what does that mean and and we said we said on the other hand we know that we have free choice okay so to and the answer is to have a free choice is when it says in the ram that we could have free choice to be like mosu not to be internally like mosu we're talking about externally so this is the the way to to understand a lot of pieces of tud that you have to see what we're talking about external or internal we be like M externally in our thought speech and action because um because we have free choice and we have full control so we could be righteous in our actions but not righteous inside righteous inside that's not really in our hand we may get be lucky if we work on it we may get there we might not for sure going to get there um and basically according to this is what korak was fighting about because Accord in korak's ey if the most important in in Torah is your behavior and if we all everybody's holy everybody's is heard hem talking on Mount Si and we all and we all do the same what what makes MOS oron greater than the rest of us but we understand that it's not so now iov he said he when he what was he saying how could he knew that there is free choice what does it mean when he says to God you created the wicked and God accepted his his his his argument and all God says was well I give them the Torah with the Torah they could have strength they could have strength and fight their their Yar so basically if we understand what we just learned it makes 100% sense what he's complaining about is it's not fair that some people have the potential to become sikim and to get rid of theara and some no matter what they're going to do the entire life they're going to stay with thear and and we're going to learn on later on that when we the more we mature the more the the Yahara is like we just mentioned a moment ago it's basically based on self ego and that ego only strengthens as as as we continue living Our Lives even a benoni somebody who is always perfect in his behavior his inclination is growing because because because this is based on physicality the physicality is associated with ego and the more you live a physical life every time you have another another meal or you have another physical experience it strengthens your physicality which is your ego so so that's one of the things that the teaches us because it's important for people not to get depressed because I for so many years I am learning I'm doing mitat and yet I have crazy inclinations so the alter teaches us that's that's normal we shouldn't uh we shouldn't uh be surprised and and this is this is one of the big things that the author is going to talk about later how this to deal with this but um um but um what was I saying um but I was was trying to say that it's not fair that that some people no matter what they're going to do they they they always going to going to stay with those challenges they're always going to have a Yara and that's what he said it's not right how could you punish them but hasem says you're right you're right that that it's very difficult for them but I still G gave them I G I gave people the Torah with the study of Torah like like thear says if thear attacks you just pull them into the BET midash into the house of study so you could deal with Yar there is a certain truth to his claim that it's not fair like there there's chosen people who could become righteous but this is the way it is we don't we don't understand God's ways that that it's like a it's like a gift um what is the gift what's the difference between a gift and when you or a sale when you sell something when when someone when you are when if you're uh if you have a store whatever you selling a certain product so if a person comes to you they say it cost $100 100 cheze he gives you 100 you give it to him so by a sale You're basically getting what you're paying for but with a gift doesn't work that a gift someone pleased you and he may have pleased you in something small and you're going to give them a much bigger gift that worth a lot more so it's not basically you're not really paying for what you're getting by a gift also a gift is not guaranteed you're not for sure you know you're not going to give a gift to anybody who pleased you okay but um if you decide to give him the gift because give him or her the gift um you're basically giving them a lot more so it says that to be aik is like a gift what does it mean a gift you're not going to give a gift to someone who didn't please you so sadik is somebody who really pleased god with his behavior which means that he was working on his inner self for could be a few years many years and eventually hasem decides to give him that gift and take away and that's what happened with King David hopefully we're going to get there today that he after the with he fasted and he worked hard and he came to the point that he said in he says my my heart is hollow I got rid ofar and he was able to reach there it was a gift but it it was through his effort so yob gave a gift to asau well it's true so the point is that this is what the what I complain about it's not right why is it that some people they they hem gives them that gift and some people not and some people always have to struggle with theara okay now let's continue um we holding um very good page on the on the first page first page it's on the small small page on the bottom Pages it's number two we're continuing to to prove what is a benon and what is aad and what is a Russ and and moreover when a person commits a sin he's considered 100% Rasha and which and and and such a person cannot be a witness So it's talking about you know unfortunately in a way you could say nobody could be a witness but the question is how does a person sin we're talking about someone whoes commits a commits a sin intentionally so the way the AL writes it in he says a sin that everybody knows is a sin like if someone breaks shabas everybody knows breaking shabas is a sin but sometimes when people speak lashar they never realize they saying Lara they think oh I didn't do anything so that's not necessarily going to make someone even though it is a sin certain things people do without realizing but that's would not make you invalid to be a witness but things that everybody knows is a sin if a person would do it will make him a Russ so what we're trying to say is we're trying to figure out what makes someone to be intermediary abon because the moment you sin you already called it a Russia and if a person already did and he becomes complete sadik and that could take one second there's a very powerful gimar that the rabbi used to speak about many times to prove how a person could do Chua in one second it says the gar talks about getting married or getting divorced and making a a condition and when a someone makes a condition so we know the way it works is a t right so if the if the condition works it's okay like for example someone makes a makes a gives a k gives the ring to the to the woman and he says I'm marrying you on the condition that I have a million and if he doesn't if she so then the is that depending if he has the money or not if she's married or not so here's the question what happens if someone marries a woman on the condition that I am a sadik complete sadik so the is that even if a moment ago he did the greatest the biggest a it's a questionable marriage why because maybe in the in that second that he married her he had a thought of CHA he had a thought that he wants to change his life completely he want to be perfect and then he turns to status ofur and then he could be she's married we no no maybe not so it's a doubtful K she'll she will need a get for that so we see from that that that there is no benon if we're talking of either you complete sadik if you're are um if you do Chua and and and and if you if you sin and before you do chuva you complete Russia so where is a coming to the picture and you may think maybe to be um to be a benon is someone who did a small AA so what is a small sin what is a small sin maybe a small sin maybe it means someone who just did a rabinal provision or maybe someone who didn't protest now really to protest is a of the Torah that says but there is two types of of of one which is biblical and one which is a Mitzvah one is not a Mitzvah if you see someone committing a sin intentionally and and you don't stop you don't rebuke them for doing that that's going against positive MIT in the Torah that if you see a fellow Jew Comm a sin intentionally you should you should tell them to speak to them try to influence them not to do it but then what happens if you see someone committing a sin doing something wrong unintentionally so that's not included that's already different category that it says in the G that because is we guarant for each other and we have the obligation to correct each other so this is not part of this Mitzvah so maybe is and that this is basically going back to the big the the sin of the golden calf not everybody was involved and everybody was punished because and those who were involved they may have made a mistake it wasn't a maid maybe was by many of them and everybody was involv was was responsible because they didn't protest and also when we had the first mikash hasm originally didn't only wanted to to punish theim and then the said says that that was the only time that a good prophecy was changed and um and over there also because the those who were righteous did not protest or did not try to influence those who sin so so maybe you would think to yourself that that defines Aon it's I'm not a rash didn't do any I'm not because I saw somebody doing something wrong and I didn't stop them maybe that's what makes a intermediary and the last choice so the so so the AL says no it's not like that because if you look in it say even someone who who goes against a light permission of the rabbis is considered second chapter first chapter of even if somebody could has the ability to to protest and he doesn't there's a story of um of it says that you're not supposed to protest if you know it's not going to make a difference it says someone say it's better just like it's a Mitzvah to say words are going to be heard it's a Mitzvah not to say the words are not going to be heard that's sometimes we keep quiet um so there was once a um a widow who owed a lot of money to the bank back in the days and they and and the the rabbi decided to go and and basically the rich man who was running this Bank um was very strict and basically the rabbi decided to go and to go to his house nobody understood why he's going to his house there's no chance of getting anything from this guy he W he knocked on the door and and the and this man was so excited wow the rabbi came to visit me and he comes in and he offers him a cup of tea whatever it was and then finally he says yes so the rabbi keeps quiet he doesn't say anything he says he came for something he says yeah I came to do a mitzvah he says what kind of a Mitzvah is a Mitzvah that just like the Mitzvah to say words that are going to make a difference that are going to influence the Mitzvah not to say words are not going to influence give to be quiet so he says what is it how do you know it's not going to make a difference maybe it will make a difference say no no I know it's not going you know finally he told them he said there's this Widow who was a lot of money to the bank and her family she has little children she what I mean it's it's a big problem like she needs help and they start saying I can't do anything about it I'm just the banker it's not my money I can't you know and I told you that it's not going to make a difference so so so then he said okay you know what I'll see what I could do and he took care of it um so there is aah if you have the this is what it says over here somebody who can protest in other words sometimes you know not it's not gonna make a difference then it's better to be quiet but if you know that you have the ability to influence um and you didn't like it says um this this the previous Reby said that the the the Mitzvah protesting so many people don't fulfill it right because people know okay the MIT to protest to to rebuke each other every time you see someone doing something wrong you right away have to tell them off but if in the same place where it talks about the MIT of rebuking first of all it says and means someone who AIT in Hebrew means someone who is like on your level if you telling off somebody else and you feel like and you talking to them like they're below you like you talk talking down at them first besides the fact that you're not going to influence them that way but it's then you don't have the Mitzvah it's only if you're able to feel like you're talking to them with respect like they're on your level and at the same place it talks about the so we learn that the only time that you have this Mitzvah it's coming out of love because it says in the same place love you fell and don't hate you fell if you feel anger towards the other or hatred because of what they did wrong then first of all you have no mitah to rebuke them and if you will rebuke them it's not even going to help so he just going to it says that if you rebuking in the wrong way you're just embarrassing him and you just um doing the opposite so it's a very sensitive Mitzvah that that the previous rabi said that many people use in the wrong way and unfortunately and they damage more than more than it's more destructive than constructive okay so it's actually emphasized over here because he says in the case that you have the ability to to rebuke you have the ability to protest like parents with their children like we know shavi was um alen and I think I think also Alia and Al they were they were told off that they weren't strict enough with their children I don't know about about but Al definitely and I think also King David in a way that all the mess that was with his children was because he wasn't strict enough with them so obviously when you have children you obviously you love them and it's and whatever you're going to tell them I mean obviously if you're can tell them in the right time not right when you're angry but you could it's you could definitely do it in the right way and they know that you love them and you're able to do it right and and then you have the obligation to do it so if a person has the ability to protest and he doesn't so then he's called R so then there's no such things be and how much more so how much more if someone has the ability to do a positive Mitzvah and he doesn't come for example if someone has the ability to study T which is ongoing mitvah and he doesn't say there is a very strong words of Kaz in the tud that if someone could learn Torah and he Wast his time it's like he's disrespecting the word of hasem he's like saying I have something better to do and and and obviously someone who could do a positive like studing Tor and he doesn't it's even worse than rabinal peris so if a going against a rabinal pervision makes a person a Ras definitely someone who has the ability to study Tor and he doesn't or any positive he doesn't also that would define a person as a rash so the bottom line is that we could conclude from all the above that someone is on level of and even the S of he doesn't have what does it mean even in a way is something very severe but there is a a gamar that says that there is three things that no one survives three negative things three a that nobody survives says like this to to to DAV with great concentration unfortunately we all fail sometimes on in this and the second thing is um to have thoughts to have thoughts that inappropriate that's also nobody controls that nobody is able to be perfect on that um and the third thing is say no says Noak is a dust of dust of of negative talk which dust means when you don't realize like for example anybody knows example of you're speaking positively about someone exactly that's else you speak to spies to somebody next somebody who could be jealous of him and say oh what are you talking about they start talking about the person's negative things or next to his enemy for sure so that's could be a dust because you didn't say anything bad but you caused bad language to be spoken so so these are the three things that it says in the gar that everybody fails okay now it's not talking about t but we could derive from it when you speak obviously you're not speaking words of Torah and actually it's very interesting what is tor sometimes people think well if I say hi to my friend it's Tora so I shouldn't talk to anybody so T we don't say means that you're are wasting that you that you are nullifying or the Torah which means if you are doing a mitvah it's not t means that you are that you are going it basically means that you're not conducting your life according to Torah okay that you if you are saying if you are greeting somebody else okay for example this is K T this not Tor okay so the B Tor means when a person is able to learn and he doesn't learn instead of learning he's doing something that is absolutely um waste of time so is I mean in a way we we could do a lot of things it's not going to be car but we have to be very careful because we overdo it like even somebody um uh I don't know I want excise for sure not for sure not but I'm saying even if if someone does some kind of vacationing and things like that that you think maybe it's if this is like we actually going to learn about it in chapter 7 where the AL brings stories from the gamar of great sikim like Raba whenever he would say whenever he would start learning with his with his students he would say a joke first and you think what's going on with this Rabbi this this is the godor and he would it's B Tor he's saying a joke so it's true it says that but the great Torah Scholars even from their jokes you could learn a lot of Torah but and he's talking about drinking wine that there uh ra there's a story ra that that he was struggling with a certain gamar certain piece of learning and then the next day he clarified it and they said what happened overnight he said I just had a great beef last night so so they said that the wine that I had and the and the Wine opened up my eyes or my my the beef I had so we understand that that some that enjoying the physical world doesn't necessarily have to contradict with t and doesn't necess have to be T but at the same time we can't take advantage to say you know like it's something like we spoke about before that we always have to think twice like we say that the kosher signs there's two kosher signs split hooves and true its C and according to cabala what does these two koser signs mean it means that whenever we're we're about to eat an animal we we got to get involved in the physical world eating meat so we have to have two signs that we're doing the right thing whenever we get involved in physicality the first thing is true it's cut true it's cut means to redigested even if at first glance we think we're doing the right thing we have to be careful because we're in a world of world of concealment and we could think that it's that it's okay and may it may be not we always have to chew it again chew it over and the second thing is split split hooves split hooves means that the split hooves one goes to the right one goes to the left and we know according to cabala the right is left is G so we have to judge if we're doing it because this is our nature or because this is the right thing and we know the famous story with the 10th challenge of so the famous there's a question that was the 10th Challenge and we say that this challenge was the greatest one why was the 10th challenge the greatest Challenge and there's many many answers and in as well and one of the answers is that this was a test when he really went against his nature cuz abah had the nature of of of of kindness of being merciful and here Hashem told him to slaughter the one that he loved so much his only son that was born to him at at his old age that's really Act of of gura of Cruelty in a sense and he was able he was right to that and that's why he said that that you that you are not only you also have that you're really serving God um you really you really committed to God and and you need you need y you have y you need you need right wing left wing you have both because it's not about your ego and this is what we're going to study M will get there that this is the way to judge if it's coming out of your ego or not if it's if you're only going in the path of your of your nature then something is wrong if there is something people who by Nature are very caring and very loving and very merciful and they could be giving a lot of Saka and it's great but but to be a real OEM service of servant of God you have to see that you're able to go the other direction as well you're able to be in the in the in the in because you know everybody has their challenge some people have a challenge to give they're more they like to be disciplined and they like to and they like they love sh it tells them exactly what to do how much and how when and what time to wake up what to go to sleep and what they love it and there's some people who are more you know um I don't know what's the word for it more uh open and more easygoing and they love more and they and for them that's a struggle to to have all these instructions and and all these details and you know they like they want to be able to talk any time in daving and you know like things like that it's like to be easy going but then when it comes to they have no problem to give and to to be nice to so everybody has this struggle and we have to split hooves means that in order to know that we're doing something kosher that we are in a kosher direction is to be able to to go wherever it's necessary that were and like the ran writes that it's impossible to have that only in in the world a person who has was was in the mode of it's hard for him to change the it's not possible either a person is has is is on the line of of is like open and outgoing or or is like strict and whatever like in the lane in the left or right but only we have the ability because we're talking with with a Godly soul that is infinite and here we could have the both like AB did like we could we could have both anyra which what's what's are we doing with time 5 to nine okay you have any questions or when you said in the SPL which was left and which was right is right and is left yeah just to conclude oh I'm sorry you no just to conclude so what we're what we're saying right now is that in the gamarra when we say sadik Russ it's different than in the medish or a of the gamar Hally speaking um someone who is um to be called a sadik is like it says there a saying that a judge could just based on what his eyes see is based is more is is about external when in in in the in the we call someone a sadik it means his behavior is a sadik like for example we said someone did cha is already called aad why is it he still cuz we're not talking about what's going on inside we're talking about in your behavior the moment you did cha in your in your mind your you're going to control all of your desires inclinations and and and and temptations you're already called a sadic okay um that's in also we're going to learn next week hopefully that um that also on R when we sayik it's like when you have a court case and and you're you're judging about a certain case and you're saying this guy in in in um I don't know if you said in English but in in Hebrew when someone is is is is um comes out to be H zakai you could say zakai or sadik righteous so when we say he's righteous in the Judgment doesn't mean that he's righteous in everything he did in his life in this case he came out the righteous one and the other guy became the wicked one so this is not this is another way to sayik means R when R judges us on the scale and if we have majority merits and we discussed the other day that merits doesn't mean quantity it means quality sometimes you could do one mitah and put so much effort it could be weighing a lot and sometimes sins that we do like said that we says that we never that it says that every time you do a Mitzvah you're creating a good Angel you create a Vera you create a bad angel and those these guys go on the scale on rashash so said he never saw an angel that was created from a from a sin of a Jew that was 100% um that was that was 100% that didn't have any blemishes says one one angel is missing a heart one is missing a head because even when a Jew sins he doesn't feel so good about it and he it's missing something this it's not a healthy Angel the bad angels are not 100% healthy they don't they don't have all the organs something is is it's not perfect so anyway so even when a person sins a lot of times there's a lot of pressures and a lot of and it's not like like the famous story of this Rabbi who who came on on on Tish no Yer oh it was Tish they saw the guy eating um eating um he said nice word what white me anyways it was and and he said to him let should what is it good appetite whatever so he he didn't understand he says because there's two levels of a sin one is called one is called PES one is called a one is called p a is when you do it intentionally but you do it because you're you have a big Temptation you can't control yourself and and PES means to Rebel like you want to get God angry so of course we know the is is is is rebellious that's the worst because when a person person has inations it's hard always to control and hasem is considering it but when a person is just doing it to get God angry that's really there's no excuse for it so he gave him a wish that you he said you should be it should be for good appetite you should let have on it should be because you're Desiring it and that's what you're eaing it you're not just trying to do the wrong thing so um so that's what I'm saying that sometimes we do our ver and because we had a big challenge it's not like it's weighs so much and our Mitzvah could weigh a lot so the way we're judg on is not it's not necessarily the way we see it like we could see someone who is very not religious think oh how could he pass the Judgment but someone who's not it says in the G that someone something called children who were raised in captivity which means they were they didn't know their Jewish it says that they're called anim they're um it's unavoidable it's it's their sins are unavoidable because they never learned about it and could someone who not brought up religious he doesn't really understand the meaning and and the importance of so it's called onest so one person like that when whatever he does wrong in his life right in I mean from the perspective of is not really so severe because he was never raised that way and however when he does one Mitzvah that Mitzvah could be weighing so much because it's un unbelievable that a person like that comes to show y kipur so we don't understand and we have to be but we don't understand how Hashem is weighing the like the says that for ignorant juice their sins are of inal considered unintentional and foral is like intentional so we don't understand so when we say it means that he he by him he taped the scale so it's not means that he's a sadik within it means either with regards to the or what we say about with regards to his his um his mindset right now is aik he did is's not going to sin but when we're talking the medish the med of the gar is already cabala it's already the the the it's already the the deeper way of looking at a Jew that's the med and the Z and when you look at we understand that a sadik when we say a sadik it's already not just external it's already something deeper it means that you already reach a level of of of of transforming Yara like go