How Can the Midrash Accuse Yaakov of Killing His Brother? - Sfas Emes Vayetzei

As you probably know this fas was the second reb of the gassidic dynasty. The first one was the kdushim harim iska mayor they called him mayor mayor of g. He was a talmid of the katskarb after the katskarba passed away in the 1850s 1859 I think. So the kadusharim became a reba in Gur. Gur is a city in Poland. It's not far from Warsa. That's why it's called G or really Gur. The harim alter was the first. He had many children and they passed away during his lifetime. I think he had one daughter left. But he had an anle an who uh he raised because he was an orphan. His name was Rabu Huda Leuda. And when the passed away, he succeeded him as the second Gerb. He passed away 1905. Then he was succeeded by his son known as the Imra Rab Mardai alter. He passed away in 1948. He survived the war and then he was succeeded by his son known as the basis etc. So the second GB is known as the fase. He wrote a commentary on shas beautiful commentary also wrote a commentary commentary on called which were basically his words of he would say on shabas is learned by a lot a lot of people but I don't know it's it's very difficult to understand it's very brief very brief very concise very very cryptic sometimes in a few lines there's a whole world but you have to have so much background and understanding of the concepts in order to be ble to appreciate it because it's deep, it's abstract and it's very sensitive and subtle. Um because in this we learn a lot of which explains the concepts in a very profound way. So I think it allows many of us when you look at this is to understand the concepts in a more clear way because he doesn't elaborate. So you have to have all the fundamentals before and then you can appreciate what he's saying. So that's what we'll try to do. The first piece is which means he said it which would be 1874. Okay, take a look. It seems like one little innocent paragraph, but you'll see it's very daring. But Medrishan, there's a statement in Medrishan. Med is one of the medium on the including par. So in the beginning of it says I want to open up a medish here because it's gadai to read to read the words. You open up. This is how it starts off. Let teach us. [Music] If somebody kills another person inadvertently, where does he go to exile to? If somebody kills somebody else by mistake, inadvertently, he didn't do it willingly. He didn't want the other person should die. But he was not cautious, you know. He was sloppy. He was negligent. It was a mistake. Like for the famous example, you know, he's he's he's chopping wood from the tree. There's a there's people there, you know, and the axe the axe falls down and khala hit somebody in the head falls on somebody's head and the person dies. So he goes to exile to wear. So he says there were mikl there were cities of refuge discussed later in kish and paras mas paran and there were cities of refuge mikl three on the trans Jordan jordan and three in kanan three on the eastern side of the Jordan and three on the other side what's called on the western side of the Jordan what became says the medu also went into exile. He left there. He went to he ran away for his soul. He was afraid that his brother Asov, the wicked one, should not murder him. When Hashem saw Yakov in such distress, he appeared to him in a dream and he encouraged him and he comforted him and he invigorated him and he inspired him in his journey to K. What is this medish implying? Do you hear the context of this medish? He starts off by when somebody murders somebody by mistake, he goes into exile. And who went into exile? Yakov of went into exile. What is the med saying? The medish is saying that Yakov went into gullis. Why? Because he killed somebody by mistake. When did Yakavino kill somebody? He never killed anybody. Read through the whole para. We don't have any record of Yakavino killing somebody. Not willingly and not inadvertently. And here's a mish from the you know why Jacob ran away from he was going to a city of refuge. This is of course before m it's before the whole system of mikl. But the concept was there myself of a simil this concept when somebody kills somebody by mistake he goes into exile begins with Jacob didn't go into exile didn't go into exile Yakov went to exile he went for many years for many many years and he never saw his mother again because his mother passed away Rifka passed away before he came back on the way back Rifka passed away is that maybe like the clay's death when the person could leave Aril who knows but in any case was in exile for more than 20 years. Why? Apparently, he killed somebody. He was a nefaga. It says he runs away. And not only that, somebody was chasing him. Who was chasing him? As what does the say? Why does somebody who kills somebody going to because the guam a relative of the person who was killed has the right to kill him unless he's in the ark, unless he's in the city of refuge. Now, of course, if he killed a maliciously, if the murder was what we would call, you know, a first-degree murder was premeditated and planned and he did it be amazed, then he's brought to Bezdon and sometimes they may even give him the death penalty for murder. Depends, of course, on the circumstances that Bezdon will give the ver will have to decide. But if it was Bashik, as long as he remains in the arikllet in the city of refuge, he's protected from the Ghana. Fascinatingly, the Medish is saying is the same story with YaKob. Yakov is running away and somebody's chasing him or he's afraid that if he doesn't run away, the goadam is going to get him who asov we also know that Alifas chased him and tried to kill him. But in any case, he ends up by love on the mikl and his spear. The big question is the biggest question as wanted to kill Yakov not because he murdered Asov's brother or Asov's child or Asov's parents. What is going on? He took the brahas from Asaf. The medish here is telling us something astonishing. On one hand we say was Jacob right for taking the brahas or wrong for taking the brahas. So our tradition the way kazal interpret the story the way interpret the story the story Rifka was the one who initiated it. She felt that Yakov needs to take the bra and himself said he should be blessed and is not upset at Rifkitz is not upset at Jacob even after he figures it out at least it's not recorded and sends off Yakov with blessings you will continue the legacy of and when he runs away to when he's on the way to he falls asleep he goes to sleep and he has a galaldic a dream Hashem is standing over him and says I am the god of your father I will be here for you I will not abandon Yakov wakes up. He says, in other words, the is here to come with him, is here with him in his journey. But the med here introduces a whole new spin on the story. It's not so simple. Somebody died here and Yakovu played a role in this and he had to go into gulos. And as the Medish says, when Hashem saw how distressed he was, he encouraged him because he encourages him. There's always hope. There's always a way to rectify. But it was not a simple story. This is what this fas is addressing. And to the Santa, the one thing that I the one big problem with Zoom is the feedback. feedback. Okay, so let's see what he says. Yakov escaping going to was basically a form of exile. I should just say and it's already earlier in other places of the med says was seen by by many of the khazal as a symbol for gullis. He's going into gullus. He leaves it still go like the Jews went into gullis and that's where he builds but here we see it more specifically. He's going to gull and it's because What is the meaning of this? So this says listen to these words. Wow. For it was considered a a serious deficiency, a serious sin or flaw because asov was rejected through him. on my side. Yakov Ainu ultimately had the ability and the responsibility to be Mak of Asov to bring Asov close to keep Asov close. Now the medish itself calls as of a Russia. We're not turning Asov into the quintessential Saddic. Yakov was a sadic. Asov unfortunately had great potential but he squandered it. He became a Russian yet says this Jacob and we say this with Adelite says the medish sees as a nephesh. Who did he kill? Who did he kill? He killed Asov. He killed Asov. Not physically but spiritually, emotionally, psychologically. How did he kill Asaf? Instead of being mad of Asov, he rejected Asov. He separated from Asov. He realized that with Asov there's no hope. We're biological brothers, but we're spiritual strangers. So therefore that which has to go to Asov, the good things that wanted to give as have to come to Yakov. But he does it in a way that Asov is rejected by him. One second. We were told, the Jewish people were told, stay away from lies. distance yourself from falsehood. And apparently was she. So what do you want from Yakov? We were told that because a real iss when you have a little sheer in you. Because you have an when two things come together and it's the same min so they trigger each other they arouse each other if I have a little sheer in me even a little bit and I come to sheer you know what happens I can get triggered I can get aroused then you have to be afraid of sheer but if your ko you don't have to be afraid of anything you can go everywhere if I have a little bit of the sheer inside of me or I got to stay away you know an addict doesn't go to a bar The Gomorrah says you tell a Nazer, right? Go around the vineyard. Don't get close to the vineyard. Don't start drinking four cups of wine. Rabbi Turski the psychiatrist the big maven on addiction. I certainly he says it's an is gummer for an addict somebody in recovery an alcoholic in recovery to drink four cups of wine. You'll find a hat and drink grape juice as many mater. dangerous for you. It's because you have a real problem with alkalism. If I have a little lies in me, then I have to create a border. I can't get close because it's going to trigger me and it could bring out the worst in me. But since Jacob is an MS, he's full of MS. So, he doesn't have to be afraid. He can go into any place. Just like Hashem doesn't have to be afraid because anoid mulvad when you're fully confident, when you're fully wholesome, when you're fully pure, then when he would get close to Asov, what would he see? He would see the in as the inov, the nit as the spark, the goodness that's trapped in Asov and extract it. What happened? But Yakov was very humble in his own eyes and he felt I don't have the capability. I don't have the potential. I have to reject Asov because I don't have the that's why it's called a murder inadvertently. He wasn't doing it because he wanted to reject. There was no element of hate here but there was an element of not understanding who he is. What's called this misplaced humility. What the BMP once said, we spoke about this right before Quran. I was in Los Angeles before and I gave a lecture there. So I spoke a lot about this the says in Gmorra says the humility of who didn't allow them to kill who went to inform who wanted to inform the Romans. So he didn't allow them to kill the maser. He didn't allow them to offer the the the calf the eglar the c the the the calf the bikto because it had a mum. So it says the humility of caused the destruction of the BT because the Roman emperor saw this as a rebellion and a betrayal and treason and he came to attack the whole story with so sometimes what it takes for is humility. We're not only talking about the physical, we're talking about the spiritual mikd is the fact that not in every persons. What destroys my a form of dysfunctional humility. There is healthy humility. There's beautiful humility. There's divine humility. And that is real bitt. I'm open. I'm vulnerable. I'm open to infinity. I'm not stuck in my ego and my insecurity and my fear and my preconceived notions and my blind spots and my biases. That's the we all can use. But there's a different type of and that is I'm a I'm a doormat. I'm a rag. I'm a nothing. I'm a I was uh two weeks ago Mitsy Shabas at a mala in the cat schools. So Aid gets up. He's well known. He's a singer a blipzer and he said this publicly to I don't know 600 people. So I guess I could repeat it. He said it to 600 people. And he said that when he was a kid in there was his teacher made in the middle of the class he made a goam tish which is a table for goss for for you know morons he says and he he had this to be placed there sometimes we tell ourselves that story I'm a go I'm unworthy I'm a trauma case I'm a neb I'm a victim I'm a nobody says when you feel my doesn't matter. My doesn't matter. My don't matter. I don't know how to be a father. I don't know how to be a husband. I don't know how to be a mench. I don't know how to be a Jew. I'm just a victimized lost case, a helpless case. And we don't necessarily say this consciously. We often say this subconsciously. I don't deserve anything. This destroys your B mikdash because you don't realize your amazing dignity that you can be a conduit for divine truth, for divine infinity. He says was so humble in his own eyes. He did not realize that he does not have to fear as he could be makov. He can uplift as he can embrace as instead he rejected as this is called nephesh bishka by mistake you killed as soul and yakov had to go into exile. Yakov had to run away into exile and this was a difficult journey for him. He had to work it through and he was in distress and Asov was coming to kill him. Which part of Asov was coming to kill him? Two parts. As of was coming to kill Yakov the sadic but the subconscious of Asov. As of was crying out, why didn't you save me? This is the mimer we learned on Shabas and we also learned it once here on the yeshiva.net in Paras told us remember says had two parts. There's the of and there's the ply of the of the of is very holy. The head of is in the bosom of what do we learn from this? What do we learn from this? We learn from this that you have to be very very careful because sometimes it looks like we're rejecting somebody and it's an act of righteousness because we're creating a border. We're protecting oursel. We're protecting other people. But if you were given the kus and you were given the to be able to be a brother to this person, to be able to be a father to this person, to be able to be a mentor, a friend, then you might be engaging in unintentional spiritual murder. And even though you may be a saddic, you may be a good person, you're going to have to go to gullus. And the reason is not because we're trying to be vindictive because something in the world is blemished and flawed and you have to we have to fix it. We have to be at msaken. It also means that sometimes the worst thing we do to ourselves is we don't realize who we are. We don't realize our like Jakenu in the name of humility. He said I can't get close to sheer. It's too dangerous. And he did not realize that when you have the inner core, when you're strong in your inner core, you don't have to be afraid. You don't have to be afraid. We're only afraid when we are vulnerable to corruption because we are in a low space. But when you can connect, when you're in a lowly space, but when you can consolidate your core and you can truly be authentic and you could come from a place of spiritual resilience, not as a victim, but a from the then your faith and your love and your wholesomeness remains unwavering because you're not a parasite. You're a giver. And that's the difference. If I come to asov and I need as of then it's very dangerous because if I'm vulnerable and I'm butt and I'm subservient and I'm insecure and I'm apologetic and I need his validation when I need his validation then it's dangerous because I'm getting validation from places that may be unhealthy. But when you're coming from a place of inner wholesomeness and you know who you are, you don't have to be afraid. Of course, this fits beautifully with what we learned when was it? Monday and Tuesday. We learned of the if you didn't learn it, you could learn it. It's on the yeshiva.net. Why Jacob's children all turned out good. and and the big kish over there was that Yakov's avoid was a different avoid than Yakov had the ability and the to deal with the to confront it and to transform it and when he rejects Asov it's an element of neph let's go to the next piece should I take some question let me take questions before we go to the next piece Please I'll take some questions. Are the questions? Let's see. Very interesting medish. I agree. More than interesting. Fascinating. Doesn't this say that this is not for everybody? Because he says we have an avoid of but Jacob was an ish. He could be mad of everything to Hashem. You're right. And indeed you have to know. You have to know there's certain things I can't get close to. Like I told you, the nozzer can't go to the vineyard and the addict can't go to the alcohol. There's certain places and situations where it's too toxic for me. I cannot get in. But you have to know that there's certain because everything in t is a lesson. There's certain situations. You're dealing with your brother, dealing with your sister, you're dealing with your child, you're dealing with your friend, you're dealing with yourself, you're dealing with another Jewish. So there's many, many situations where says this is not a moment of running away. This is the moment to get even closer. So you can embrace the person. Now you'll say when yes when not for this we have a for this we have a that guides us to tell us some situations I could go into some situations I can't go into sometimes it's not it's it's not so simple you know it's gray it's not mish black and white it's not so obvious it's not so simple that's why it's so important that you have a mentor you have a a a teacher a mentor who understands the situation who wants you to be successful successful who empathizes and understands the problem. Not somebody who's, you know, living in their own world and and you and you sometimes seek guidance, but you want to get guidance from somebody who really puts themselves into the situation and appreciates the picture and has expertise in this area. Let's go to the next piece. The next piece is you see I just want to get a so you'll appreciate this more. So in Paris Vets we have another amazing story. Of course after the dream Yakov feels encouraged and ragal and he goes to the east and he comes to a place called what happens there? He sees that there is a well in the field and three flocks of sheep are laying there besides the well because that's the well from where they draw the water for the flocks. The pro for the flock. The problem is there's a stone over the mouth the opening of the well and the stone is very large. So what happens is it says all the shepherds and all the flock the flocks are assembled there and then What do they do? They would roll the stone from the mouth of the well, water the sheep, and then they would put back the stone over the mouth of the well. That's what the busk says that when all the shepherds would come, the gulloo, they would roll the rock. It was very large. It was heavy. So, it wasn't easy. Now, Yakov starts speaking to them. Where you from? Why you hanging out here? Why you sitting here with the sheep? There's still a long day. why don't you go take them to graze? And they explained to him that they can't because they need to wait till everybody comes together. So together they can roll the stone off the mouth of the well and then they could irrigate and um and hydrate hydrate the sheep. As they're communicating, as they're conversing, Rahul comes with her father's flock. And the Titus says, "When sees approaches the well and he rolls the stone off the mouth of the well and what happens and he waters the sheep of Lavan, his mother's father." That's the story. So apparently there's this whole drama here with the rock. Yeah. Tell us and Rashi brings that obviously Jacob did it. It says Yakov went and he rolled the stone off himself. Rashi says from Medish to tell you how powerful he was that he was extremely strong. Okay, let's take a look at this. in in right it says that all of the all of the when all the flocks would be assembled they would roll the stone from the mouth of the well he says when rolls it it says so when the is talking about what they would usually do the expression is like we say it might have right? Your means you roll you roll it up, right? He wraps up the light for the darkness. He wraps up the darkness for the light. So is like legal gal. They roll over the rock, but they couldn't do it themselves. By the lotion is vogel. Yeah. Now what would you think the lotion was? Val, right? It says later they say again it says it says vigalu right. You would expect that in uh impos it would say says it can't say because it's singular right so but the whole term changes says this It says in this is a from the tell us in who is powerful somebody who conquers his so says is greater and deeper than somebody who disobys the cuff of there's somebody who doesn't listen to the a big thing. Kyush is much deeper. What does kish mean? You conquer the sahara. You don't only defeat him and get rid of him and eliminate him. You conquer him. When you conquer a city, when you're kyish a city, what happens? That city is now under your domain. That city is now under your authority. When a king conquers another country, that country now comes under the rulership of the king. It doesn't mean you don't listen to It doesn't mean you eliminate him, you get rid of him, you don't obey him. That's also that's also a good thing. Don't take me wrong. But it's much deeper than that. He's and also actually the word means you bring something under you. For example, you have inn in just an example, right? It talks about a mikvah and you have bundles of reads or wood. So you you you push it down so that the water goes up. You push it down under you. Yeah. And they say no. So what's not that you got rid of the no the comes under you the is now under your authority under your domain part of your life. Whenever a person wants to come to draw water from the wellsp springsings of life there is always a rock that covers the well and you have to move away. You have to roll away the ra because there are blockages within every single person. You remember we learned the paras told us told us right in every says in your hands I give my there's a there's a wellspring that flows with fresh sparkling [Music] uh animating pure cold refreshing water. That's the and we want to drink from it. But there's a rock and it's an it's a big rock. That's the eight sahara. The toxicity, the trauma, the insecurity, the temptations, the distractions, the addictions, the depressions, you know, all the cravings I have, the anger, the lack of impulse control, the mood swings, the personality disorders, whatever it is, but that's the rock that sits on my well, doesn't give me access. And I have to have the courage to push it away so that the water should be able to emerge and I should be able to drink the water and if not I don't have access to my water. The problem is even when you roll away the rock, it goes back, right? It says they would roll away the rock, but then then they would bring it back. Like the Medisha says, the Medisha says in par interesting a lot of interesting medium on this uh on this uh on this pik. So Shabb says that when Jacob seized there's a well it refers it's a marshall for the basis it's a shul where you get water from you get water from there yeah three flocks of sheep represents the three people who are called up to the on Monday and Thursday is the mentor says they want to hear the Titus. They get rid of the moment they leave goes back. So I get I I remove a blockage. I work on myself. But the comes back. It says he didn't just roll away the stone. Says, the word means gil. He revealed the heaven. He revealed the what's revealed the not he moved away the difference of versus not listening to not is I throw away the rock. Get out of my life. That's one level. Beautiful. That's you roll away the stone and it becomes a rolling stone means he revealed the heaven different. You know how he rolled away the stone? by revealing the heaven. But the ability of Jacob was to show that the pimus of the heaven is really the pious of the is really not just you have to fight it and get rid of it and throw it out of your life. Sometimes you need to do that. You can't deal with it at all. But Azo Gibber says Yakov was a gibber. He rolls away the stone. They see wow he's a powerful guy. So we always learned in Yeshua. What does it mean? It means Yakov was a muscle man. He was robust. He was powerful. He was mighty. And uh he comes nobody can get to seven. Yakino takes his hand. And as Rashi says it was like removing the cork removing the cork from the wine bottle. OKAY. WOW. It's deeper than that. Of course, Yakov was physically strong. Jacob was also spiritually strong. Most people, what do they do with the Evan with the They have to push it away. Jacob was a You don't have to push it away. You have to redefine it. You have to be you have to make it your partner, your accessory. Now the is under you, is part of you. That's what is that was Jacob's not he was of the what does this mean? It means that in every temptation and in all fear and in all security and in every ta and all of the anxiety that you're having from your there is really an opportunity for tremendous self-awareness and growth. The pius of it is not the pious of it is just I have to put on the lenses of I have to be able to redefine reality instead of seeing it as an obstacle or even as a challenge. See it as an opportunity. It's all to it's here to make you become the person you're supposed to become and make you much closer to God. Now I know it's easier said than done but I hope you can breathe this in and internalize it because it's a lifecher. Now let's connect the twoises Jacob rejects as he has to go to gulos and it's here that has to now work in with and the first step is don't run away from the and don't chase away the you're going to have to reveal the of the we go back to you remember the difference of why Not because he didn't have challenging children. Not because all the children were perfect unlike and the way Yakov looks at a child is other people look at and say yeah no no not this kid. Yakov looks at Ysef and Ysef is there to change the world. He doesn't fit into the rest of the of course not. He's supposed to change the world. They're supposed to be shepherds and be hashem with sitkas and with wholesomeness. He has a different in the world. Of course, he has different challenges. That's he looked at it differently. It's a different element. It's a different perspective. That's why by the shepherds it says they roll away the stone. By the changes, not he's the Evan itself. So now the stone is not a contradiction. Now the stone itself becomes part of the well. The stone itself becomes a source of water. What happens in the midbaru reveals that the cellah itself is a source of water. Now every shabas we prepare for the next week. You go out from into apparently what he means is the well of seven. So that's the but Shabas is a preparation for the whole week. You should be able to have a meaningful week. That's what Shabas is. So from Shabas you got to go into that's why we smelt some of Shabas and that's the meaning of the in that one of the things that was created of Shabas right before Shabas was what the opening of the well the Jewish people I was making the connection to be al Miriam just from my own associations and then I see he says it the opening of the well that accompanied the Jewish people in the midbra for 40 years struck the rock and paral and water came and that stone was it rolled with them wherever they went for the 40 years and it gave them water because in the midbar there's no water it's a place of as Mosha would say in a so he says when was that created right before Shabas because Shabas the opens up but after Shabas you got to go beer the of seven. It's the seventh day. It's the of the seventh day. But the is to bring it into is the place of anger. In other words, the place of blockages because anger is a blockage. Anger is a second secondary emotion. It's not a primary emotion. I would say in 90% of cases, anger is a secondary emotion. We can ask the therapists who are here. It's a sec. It's meaning it's covering up a deeper emotion. pain, loneliness, uh deep despair. So we get angry to get to cover it up. So is a blockage. It's it's the rock. It's the heaven. And from Shabas you have the the opening of the what's the opening of the the ability to remove the heaven. He says the of that the inner of a person could come out. It can be drawn from the from your core to all the to all directions of your life without blockages. That's why the the opening of the beer is created out of doesn't just say the beer the mouth of the beer the ability to be able to have access to it. That's what Shabas represents in life. Balatanya says in the that every day we have Shabas and that's and when you daven six days a week so from all the davenings are created Shabas. Shabas is essentially the summation and the cumulative energy of all your a whole week. What's is the wellspring of the seven. It's the light known as the the light of seven days which gets revealed on Shabases. That is the mouth of the beer. And from that comes the of the Jew and here you have two stages. One stage is and a deeper stage is to be able to reveal the pineus of the heaven itself. Should we do the last? Should we do the third one or the dialing meno? Should we do the third? Okay, we will follow the Canadians. So take a look at the third very you see okay rash in the beginning of asks an interesting question it says but already said at the end of paras told us that left he left and he went to why does it say again and even if the interrupt actually says the interrupted the story with as he wants to go back to the beginning of the story, he could just say because we already know that he left. So Rashi says Rashi asks a question. Why does it say it already said at the end of that left? You're just repeating yourself for absolutely no reason. If you open up at the end of it says he went already. So Dashi asks a question. He should have just said why do you have to tell me that he left? Now in addition to the fact that it already says earlier that he left, it's also not so relevant because obviously it's first of all it says already that he left and second of all If he's going to obviously he left behind if I tell you if you tell me you know I took a trip I took a trip this morning to Toronto to go home to my family. I took a trip to Montreal. Whatever it is I took a trip to Miami. You don't have to say I left New York and I went to Miami. You said I went to Miami today. Obviously if you went to Miami you left New York. So that's also bothering Rashi. Besides the fact that it already says that he left without that it should say and Jacob went to obviously if he went to he had to leave behav he can't go to one a new location he didn't leave the old location what what what does the title want to say it's mish he left beh and he went to okay just say he went to of course he left beh if you don't leave can't go to Miami if you don't leave New York what does Answer wants to say when leaves a space a place it makes an impact. Some people they leave a place and you say some people leave a place and you don't know if they were there. You don't know if they're gone. When a sadic leaves a place it's not the same place anymore. It it it creates an impact. It creates an imprint, a residue. It's felt. The absence, the void is felt. And Rashi says when a saddic is in a city, he is its glory. He is its radiance. He is its beauty. When he leaves, the glory is gone. The radiance is gone. The beauty is gone. And he brings a from says they left the place. They went to Blem. It's not just they left geographically. We know that they left. If you go to a new place, you left the old place. It means they left. When they left, they left. Not Jacob didn't only go to Jakob left beh His departure of Shva had a tremendous impact. It was felt in a very powerful and acute way. That's what Rashi says. Yeah, you know the fact I don't understand. I don't understand what was bothering Rashi. You don't have to tell me. Why? because I know if he went to and he left beh so there's no point of course he left but there's no point there's nothing positive that I'm learning from the fact that he left right the only the only that I want to know is that he went to that's the positive thing here that he went to a new place and he built his family etc and he ran away from Asov he got rid of the problem of asov and he went to he went to build a family in other words the toy jealous here the news in the story is the the powerful and positive story is that he went to that he left beh yeah yeah I obviously left he left Bish so Rashi's answer only creates a bigger question so you're telling me tells me that what that it was a horrible thing for Shava that he left so so there's no positive in that there's no benefit in that it's just negative so why do you have to say it it's almost like you you're making the question stronger The question was that there's noelis there's no benefit there's novak there's no praise there's nothing positive he left okay that's not positive he had to go to that's the story that's the story yeah there was the question was not only that it's superfluous there's there's no there's no there's no positive element there yeah he had to leave why why emphasizing it it's not like I wouldn't know it and And that's not the story. That's that there's no positive element in that. The answer only makes it more problematic. Not only was there nothing positive Rash is telling us, by the way, it was very bad. He left. There's no grace. There's no light. There's no beauty. There's just a void. Okay. So, why are you saying it? We know it happened. So you say maybe the title wants to tell us that that he that there was a void when it says he went to it means he left beh and if he left and if he left obviously there was a void. So most people would answer that that is what the is saying it was noticed it was felt that he left but is still bothered by that because what's the in saying that what's the in saying that what what do you want to bring out if you want to bring out how precious is say it bring it out somewhere in a positive way that when is in a city it lights up the city and here it's brought out in a negative way. Maybe the hope is the exact opposite. Wow. the is the exact opposite. If you look at the words of he says what does that mean literally it means leaves the place it it it leaves an impact people feel you know they feel empty actually means an imprint there's a residue seem yeah so sayshat is huh guilty. One minute. Let me finish. As long as in the city. Yeah. Who means he is the beauty of the city. The beauty of the city has nothing to do with the city. It has to do with him. He is so special and he is so holy and he's so powerful. You can't say the city is a special place. No, he's a special place and he impacts it. You know what happens when he leaves? Something extraordinary happens. If he was a real sadic, he changed the people of the city. He changed the city. Now when he leaves, you could see if there was real influence there because they're transformed. As long as he's there, you can't say the city is a great place. He's a great person. And if you're around a great person, you also become great. You're enthralled by his greatness. He messmerizes the city. He affects it. He transforms it. What's he transforms? It doesn't transform it. He creates a radiance and therefore everyone is impacted by it. But now he leaves. So what's left? Nothing. Ah. This is if you This is where you see if he was a man of power or a man of influence. If he was a man who could was busy with power, when he leaves, there's nothing left. But if he was a person of influence, he changes the zeitgeist. He changes the people. They are forever changed. Even when he's gone, he is still there because he made a change in them. That's what happens when he leaves. As long as he's there, you don't know who they are. You know who he is. His kadusha, his sitkus affects people. But he says the has nothing to do with the Makkah because the is there. But when he leaves the place now you see that he left an imprint on the place and that becomes the of the saddic lived there. Why? Because they now continue his life even when he's not there because they were really affected. That's the soak is telling you a beautiful beautiful thing. Yakov left bees and that's when Besa can really appreciate the impact of Yakov because even as he leaves his remains there. So Rashi is actually saying the exact opposite of what we think. What Rashi is really saying is when leaves he makes in the city when the is in the city who the city is not beautiful the city is not bright the city is not radiant the city is not he's inspired and they're there so of course they're part of it but then the sun sets they're left with darkness who are you can't attribute it to the people can't attribute it to the community can't attribute it to the city they were not transformed. He is a gavaldica person. So his magic and his charisma enthrals everybody. But what happens when he leaves? If he was a real sadic, they're never the same. Even when he's gone, they change. You remember the story. You have to be on fire yourself when he leaves. His his light is gone. So what's left? Nothing. Ah, now you see who he was. There's two types of people. There's a person who creates followers and there's a person who creates leaders. There's a leader who creates there's a Reb who creates disciples and there's a Reb who creates people who will themselves take the initiative and become leaders. That's a whole different avoid. That's what a sadic does. He creates a in the city. So even when he's gone, the fire should burn on its own. That's what is. I don't just educate you. So when I'm here, you're behaving. Then it's me. It's not you. Means I educate you, not me. Where do you see when I leave? The presence of the is not there in the city. What's left? The is not there. The zea is not there. The is not there. But you see if there's if there's means they were really affected there was and that's what happens when and he says we see this by the creation before Hashem created the world. The world doesn't have a mitz there's only hashemada after the bria what's the kim of the whole world that hashem left which is everything now this is a very very deep concept in kabola and inidus and inabidis this is explained by it's known as the rishimu I'm just going to say very very briefly because it really is a very very deep here's a classic line of that is very difficult to understand without a lot of background but The nuda is that before the bria there's only hashem there's nothing else. So how can there be there's no other mitsas anoid mulvad. So how can there be a bri? So says there was a the infinity had to be withdrawn or concealed or retracted creating an empty space for mitsus. But the only mitus is hashem. So how can there be another mitz? So he says after the bria what is the kum? The is the that's left from the preum that that's the kum that's the endurance that's the core of the world says that's the sadic leaves the city is like the timum when the saddic was in the city there was the sadic's light filled everything like hashem's light fills everything there's nothing else when there's a timum that saddak left the city so nothing left but there's a his presence remains inside every one of the people who are mabo from him and that stays that stays forever because that's what a real influencer does. I don't just teach you. I don't just inspire you. I don't just sing with you. I don't just make you feel elevated when you're in my presence. I give you something that will remain forever yours. So therefore, Hashem creates so there could be a world. But how could there be a world? The whole Mitsus is only a that's the only reality. So if there's only Hashem before the creation of the world, there's no mitas. What's the creation of the world? Hashem creates otherness. In other words, he so to speak leaves the city. That's the but he leaves his that's what gives it vivifies. It's the it's the c it's the core of the universe. And that's the that there's otherness, there's a person outside of and still and this is true in all actions of a person. every limb you ever do a mitzvah with. You give saddaka with your hand. You put on fillin on your arm. You light a shabas candle with your finger. You learn ta with your mouth. You say something nice to a person with your mouth. You do something a mitzvah with your nose, with your head, with your eyes, with your every a every limb, your hands and your legs, your torso, you eat, you make whatever it is, every a you ever do a mitzvah with any it's not it happened, the limb is forever changed. It's forever affected. It says in that the becomes a there's a divine energy that flows through it that doesn't leave even after the mitzvah even after the leaves it remains and this is the tick the rectification of the human being finish with a story I hear the story from a shalom he said it publicly a was an ambassador of Israel to England land and to some other countries. He was also a consultant to four Israeli prime ministers, Ley Ashko and uh and Yitzkabin and Manakan and I think and Shiman Paris. I think the four Israeli prime ministers. So he says I heard from him that he once visited the labavba. He had a close relationship with him. Began sent him a few times to discuss the Camp David Accords and that's where the Reba and Bean had a serious disagreement. No, it's not for now. But in any case, he said that once he finished a conversation with the labba and he asked him at the end, he said, "What do you do? What what's your uh what's your mission in life?" So the Reb says to him, he he opened the drawer, he pointed to a a candle. I don't know if it was a yard set candle, some candle. And he said, I think they were speaking in Hebrew. He said he said, "What is this maza?" Maza. So uh a said so the said there's a a kali a vessel there is wax and there's a wick when you kindle it it becomes a so he The nishe of every person is a hashem but it has to be lit up. You have the wick, you have the wax, you have the kali. Every person has divine light and they can light up the world but it has to be lit. So he said my tapid what I try to do in life is to help myself and to help every person I come in contact with or I can have influence to light up their wick so that their can light up themselves their home their environment and the whole world heard this. Okay. So at the end of the it was like two hours he was leaving. He's audacious person. He had like in him. He says I'm quoting him. Nope. Were you successful with me? Did you light my candle? He lacked them. So he says the Reba looked at him and said law was taken a back said no that's blunt that added five words I have given you the match I have not lit your candle but I gave you the match that's what Famous is saying you have to light your own candle. I have to light my candle but I can give you the match. That sad comes to a city who so the belt learns wow he's the radiance of the city. So says that's the problem. He is the radiance of the city. He's burning but the city is not on fire. So I could light a candle but then when the candle gets extinguished there's nothing to do the saddic leaves I can give you a match now you have the match and you can light the candle and that makes all the difference now do you see how this is connected with the other two you see the connection it's all the same point again right Jacob is not rejecting as he has to embrace Asov Yakov doesn't throw away the rock. Yakov reveals the rock. Yakov doesn't just stay in a city and is holy there and people get impacted from his holiness. He has to transform the city itself. Have a wonderful day and a beautiful day to everybody. Andurist. You want to ask something? Now you can ask. Now you can ask. Ribian from Antworp. You want to ask something? feeling bad yourself doesn't mean you feel guilty. Okay. Well, listen, guilt guilt could be good if it doesn't come from the sahara. There's a guilt, you know, that I'm bad and I'm horrible and I can't do anything. That's not good. But if I'm feeling bad about something I did and I fix it and I'm motivated to do it differently next time, then it's a good thing. Next question. The accidental murder runs to an arikllet, but Yakov did it intentionally. The concept of Mikla doesn't apply. The blood avenger can pursue an intentional murderer and drag him out of the arikllet. Also, couldn't as indict his own mother as an accomplice and co-conspir con and somebody who was part of this conspiracy? If by rejecting ASV, it can be considered a subtle formula of murder. Is saying that kicking out an OTD child out of the house is also a subtle form of mur murder. Was Lipus teacher guilty of this? If As sheer, wasn't Yakov and Rifa also guilty of this? The point is, of course, Yakov took the braus intentionally, but the murder of Asov was unintentional. That's the key distinction in terms of his own mother. I guess the main avoid of this was on Yakov's shoulders in terms of throwing a child out of the house. Usually it should not be done. Maybe there are exceptions, but this has to be done with tremendous tremendous thoughtfulness and love and really thinking what's the benefit of the child and the rest of the family. This should never be done, you know, regularly. You just throw them out of the house because you don't sever the cords with a child. And even if a child has to leave the house, you have to do it with wisdom and with love and with empathy. Help them for help them realize that they have a better place for themselves. And even then, it has to be with done a lot a lot of caution even if it's the right thing. And certainly from a place of strength and love, not weakness and anger. Why couldn't Yakov be M of Lavan? He probably tried to be Mai of Lavven, but uh Loven has to be ready. Loving has to be ready, right? There's the clip of ASV and the clip of love and it's two different clippers. There's a mimer of the difference of as and loving, but it's not for now. Is fear a secondary emotion as well? Usually again there are fears that are not but very often it is. Yakovu reveals the well. If you just roll away the stone it's temporary. It's going to come right back. It's like winning the battle but the enemy is going to come back. Yakov conquered. He didn't just roll away the stone which is permanent. He won the war. He didn't only win the battle. As they say, you could win the battle but lose the war. He won the war.