How to Acquire Eternal Life with Rabbi Aaron Dovid Poston

Heat. Heat. [Music] Shalom everybody. Welcome back to the midash. Welcome home to Torah. A warm welcome home to Torah after a long hiatus of the I hope everyone had a mamish uplifting and inspiring uh festival festive time yadin started with you know l but here we are the beginning of mareshban we are in paras noak and as you know we deal with the clear generally And we are dealing with the same author under a different safer called Gibborim Schlomma Fry Milunch the famous Clearar. So here we go. Oh, I just want to mention if you want to follow along for those who are watching there in description box below, there's a link to follow with the original Hebrew source sheets, which we certainly encourage you to do. Uh, if you want to have the English source sheet sent to you, just send me an email. Okay. So, we're dealing with the first PIK, chapter 6 of Genesis, verse 9. And the clear brings a medish. The gibber brings a medish. A told us Noah. Noah is sadikim. We know the verse. These are the generations of Noah. Noah was a righteous man. Just to cap the idea of toos. This usually could be translated as the chronicles of Noah. It could mean the progeny of Noah. >> It just means produce. the produce to do are that which extends and is offshoot from Noah. So, interestingly enough, the rashi explains we're talking about his character trait because the verse the verse begins by telling us about his character. He was sadik. He was perfect in his generation. He walked with God and only then do we find out the names of his children. Okay? Now, even though that's what said these are the generations, we're talking about his character trait. And the clear card later on, we're not going to get to it tonight, describes the three sons as character traits. And we're going to see why. It's all about character. Number one, the famous Rashi, was he really that righteous? Meaning, if he was born in a different generation, meaning with Abraham, would he has would he have been as righteous? See, he was born in a generation where everybody seemed to have been quite not righteous. And yet, so if you compare him to them, so yeah, he's so righteous, but if he was born in a generation with Ara, maybe he wouldn't have been so righteous. So, we're actually going to go with this idea um that perhaps he wasn't so worthy of being saved, but he did something. And the the puss says that he found he found grace in God's eyes. He found favor in God's eyes. So, what we're going to do is deal with what it is that each one of us can do. Remember, the Torah is an instruction manual. If he wasn't worthy because of his grand scheme of deeds, nevertheless, he still had something that earned him grace that we'll call I don't know if it's a Christian term, the saving grace, right? Is that let's just use that in the these terms. He must have done done something that made him somewhat worthy of I'm not going to use another word salvation right he saved the whole world to a certain extent >> so let's just look at the rashis anyway rashi says on this verse yeah no was a righteous man since the scripture mentions him for his praise right the previous verse so too the the mention of him is for a blessing That's what we usually refer to for after he passes away. We say zal. I'm sure you've all heard that expression zal. Usually it's an acronym, right? And it's a zadik with two chicks and a lid zerik. >> Now the rashi continues. Oh, while we're at it. So, he mentions the word aos is to teach you that the main progeny, the main offshoot of Noah is his good deeds. So, we start off with that. However, some of our sages interpret the word in his generation quite favorably because what did that mean? That no matter what generation he lived in, he might have been that's what it says. How much more so if he had lived in a generation of righteous people, he would have even been even more righteous. So he was righteous in his generation. How much more so if he was born in another generation, of course, he would have been righteous. However, others interpret it derogatorily, negatively. >> Meaning in comparison with his generation, he was righteous. But if he had been born in Aram's generation, he would not have been considered of any importance. He would have been a regular guy. >> But he wasn't. It does say that Noah walked with God. So how can we say that he would have been just a regular nobody? He walked with God. How many of us walked with God? The thing is when it came to Abraham, it says Ara walked before God. Can you imagine walking in front of God and God's following you? You got to be pretty righteous. So Noah walked alongside. And let me just read the words so we're not confused here. But concerning Abraham, scripture says below in chapter 24:40, the Lord before whom I walked, Abraham actually says, "I walked in front of God, but Noah walked alongside God." Meaning Noak required God's support to uphold him in righteousness. But Abraham strengthened himself and walked in his own righteousness. So we're going to go with the pash, right? It's a monk locus that he wasn't worthy. But the question is what then did God see in him because it pic says that he had that God how do we say it found favor in the eyes of the Lord. That's chapter 6 verse 8. >> So what does it mean? What can we do to find grace, favor in the eyes of God? That's what the whole shar is going to be about. Okay, so buckle up and let's see what has to say. The first thing is on the top lines that verse we read verse 9, these are the generations of Noah. Noah was right, a righteous man. And then the med says no shalom Noak was not really worthy. But one second we how do we know he wasn't even worth? God says key um which verse is this in verse seven. In verse seven which I do have here number three God said for I regret I made them. Right. the whole verse. The Lord said, "I will blot out man whom I created from upon the face of the earth, from man to cattle to the creeping thing to the foul of the heaven. For I regret that I made them. This is not a good state for humans to be in even. And yet the verse the we have this other verse um that says it's verse 8 right that he was here where do we find it number four on the source sheet but Noah found favor in the eyes of the Lord okay so remember what I said we're going to find out what it is if we are not worthy which we we're supposed to think of ourselves perhaps as maybe not worthy. What we could do to become worthy would this would be valuable information. >> Yeah. >> Okay. So the clear card begins by saying listen to this. Every sadic if we want to be a sadic we would need we would need to do this. We need to strengthen ourselves in three levels. It could be categories could be schlavim but we have to have these three ideas that we would want to strengthen ourselves in. He makes it levels because one leads into the next. So major is a good word he uses in order to raise your soul to elevate your soul to return or let's say to cling even to attach yourself back to the place from where you were heuned from. That's the magical language of khazal. The your soul was heuned from where? From underneath the kisod. Okay. I mean, Hashem did breathe into breathe into us life. So, there's an aspect and we'll talk about it. We're aim we're a a part of Hashem above. What does that mean? We're going to discuss it a little bit. But the basic thing here is every tadic needs to strengthen themselves in these three levels in order to raise up their soul to return right. It's about being in that state of returning like this constant state of chuva very nice to to Hashem himself so to speak to the place we were huned from above and then what will happen as a result you will have eternal life. Who doesn't want eternal life? Tell me. So pay attention. Alfik, the first thing a sadic needs to do out of the three things, you have to figure out a way to strengthen yourself in wisdom. And this will be for the person for the sadic if he acquires wisdom what can happen he will what that's his stronghold that's his safety mechanism that's his guarding the citadel the stronghold when you go through tsar pains troubles tribulations >> disturbances what's the word >> anguish >> anguish this is your stronghold Behold, if you have wisdom, and I want to mention the 48 ways to wisdom, because if wisdom is what you seek, then you better learn Mishna 6 and chapter 6 of Perky. Not just learn the the 48 ways, but learn them in depth. And down below, you'll find a link to a 50-part series that I gave. You will you pursue wisdom, pursue it properly. We have the instruction manual. We have the directions. Now think about it. He brings down a verse in Cohelish 7:E 19. You'll find this on number two of the source sheet. Wisdom affords strength to the wise. To owes the word O. We're going to see that a lot tonight. O is strength. It gives strength to the wise person. Wisdom gives O. We're going to find out. That's going to be the key. You want to have O again. What is those? It's that citadel. It's that fortress that you can rely on for protection which is Hashem himself. But we'll see. Wisdom affords strength to the wise. Okay. So that's the first P he brings down. And then he says, [Music] okay, that if it wasn't for wisdom, then the sadic, the righteous person would not be able to stand up to exist in his righteousness. What does it say about a boore, an ignoramis? An ignoramis cannot be a pious person. >> You need wisdom. There has to be wisdom. And by the way, it's the first thing we ask for in the very first thing is and why Hashem going to grant us a little bit and it's going to blossom. It's up to us. Okay? We don't How many of our sages were offered to learn with Eli to get the Torah for free, right? without any toil or a meal. They said no way, no how I gotta work for this. Nothing like hma is gonna come easy on a platter. >> Okay. So now we have in psalms 37:30. Now we're going to come to this palat. It's number six on the source sheet. The righteous man's mouth utters wisdom. The righteous man's mouth utter wis utters wisdom the mouth of the sadic now we can call it uttering it's reading but it's actually I think it's a lot more to do with meditation as well in other words deep thought the righteous man's mouth utters wisdom we're going to see the rest of the verse now because we're going to come back to it and his tongue speaks wis a judgment and I just want to mention just for a second it may be true that all the wisdom is just flowing from the mouth but there's a time and a point where silence right what do we see in peravote >> that the best thing for the body is sometimes silence and rabbi bridezitz gave an example if you listen to an orchestra many different instruments there's a point in time where each instrument has its place in time. It has to be silent for the other instruments to be heard or whatever. So it takes wisdom to know also when >> to say nothing >> to say nothing. Thank you. Okay. Um Rashi on that verse by the way. The righteous man's mouth utters at first words of wisdom in his heart. Right. at first the words of wisdom in his heart to see the law that the Torah decided for each thing and afterwards his tongue speaks in judgment. What I want to mention is perhaps it's not just data and information that one gives over but hopefully life train changing and transformational information things that will affect others not just data not just information but something that will help transform us because what else is life for other than growth and tone amidos fixing our character. Okay, so we left off mentioning that verse and then he brings down a verse in that's proverbs chapter 2 verse three number seven. Now the English doesn't really do it justice. It says for if you call for understanding and raise your voice for discernment. I'm going to read it like this. means only you're going to call toina for understanding and bina we're going to see is really it's another word forma it's a different type of but it's synonymous with okay so this is the idea that he brings down here um the truth is he says so then in other words with wisdom you'll come to a healthy proper understanding of the awe of God of perhaps even the nature of God and how much Romuse he has and how small we are. And then he brings down another verse in Proverbs 17:16 and that you'll find number eight. H this is a little bit complicated to explain. Why is there a price in the fool's hand to buy wisdom? In other words, the fool thinks he can just buy wisdom with money. You have to work for it. It's not just a simple exchange. It's too easy. >> When the heart is not here. Now the the rashi explains a little bit further. So the guy wants to buy wisdom. He wants to learn toast. He's going to pay. Got it. and and where the heart when the heart is not here meaning in his heart if he really has no intention of fulfilling it it's just a academic or well he says even to uh to just gain a reputation if it's not transformative it's not Torah I mean it leads to Torah it's not lashma and hopefully it will lead to something uh permanent and transformative okay so that so far is ah so the that's he brings one more verse in Job 28:15 fine gold cannot be given in its place we're talking about wisdom neither can silver be weighed out at its price this is really to hit home the previous verse right you have to work on it you can't just buy it okay now we're at bet so what we said originally was you want to be saved, you want to have eternal life, you love life, guess what you need. The second thing is to strengthen yourself in Torah. Not just any Torah, right? The Torah of God. This also will serve as a stronghold, right? as a safety mechanism when calamity comes its way o that's why the Torah is called o involves we see in tahillum is a famous verse we all say quite often psalms 2911 which we're all familiar with hashem oen the word yeet hashem is giving o leo to his people. What is he giving? It's Torah. We're talking about Torah here. God gives his stronghold, his strength to his people is the Jewish people. And the clear card then goes on to say that's why the Torah is called O based on this verse. Okay. Number three, every sadic needs to what we call leveus g. You need to figure out a way to cling to have this intimacy with God. Uh we're going to call cleaving. I don't know if a cleave is a great English word, but we all know what it means. It's glue to stick to come close to not have any uh inter interferences or interruptions. Even the name Even the name Israel is Yeshel straight to God. But this is remember he used the word madre goat you go from tora and why did I say then tora and he says it because that's even the the first the first thing we're asking for in order to gain Torah we need that right a little bit can go far away but that's where it starts then it goes to Torah then it goes to Hashem so we're going to talk about the hashem this cleaving to Hashem that every tadic needs to strength presented himself in this way like it says and this is he he gives a quote from Deuteronomy 10 verse um you'll find this on um number 11 right you shall fear the Lord your God worship him and cleave to him and swear by his name right [Music] there is also another verse in Deuteronomy earlier on where it says um it's the same concept, the same idea um that we should cling to hemish cleave to Hashem. Did I read the English? Uh number 10, I'm sorry, number 11. You shall fear the Lord your God, worship and cleave to him and swear by his name. Rashi says there I'm worshiping cleaved him after you have all these qualities and again the qualities the previous ones including this one tora and then finally as Rashi says here cleaving to him only then may you swear by his name okay so we're back in the car and he says the idea is when you have cleaving to Hashem we have that relationship that intimate relationship ship. That's when you're putting your trust into him and you're not going to remove him from before your eyes. Right? In other words, you place Hashem before you always. He's always within like they say earshot eyesight. He's in close proximity as the famous toll number it's uh psalms 168 you'll find this number 12 this is righte I have placed before me hashem always it's interesting because we should read the rest because he is at my right hand I shall not falter by the way most of the places you dive in right even in your sitter It's good to have the v in front of you. Uh and maybe the whole phrase uh in my first meditation years in yishkite and you can see it in the mish as well. The idea you close your eyelids and you can still see the yud v the name itself. Look at rashi on that in number 12. that I placed the Lord before me constantly. In all my deeds, I have placed his fear before my eyes. Why? Because he's always at my right hand to help me so I shall not falter. What do we say about the right and the left? Right? The right is mercy and the left is den or judgment. In in Judaism, many of our actions require us to place certain importance to the right. When we hold up the safer Torah, so the people to the right should see it first. That's why in in Sardi world where they hold the safer Torah outside for everyone can see it, they go around in a 360 to the right. Ashkanazi world where the safer is facing you. So you go to the left first, a quarter turn so the people on the right can see it. The right is always more important. When you're in the shower, you wash your right side first. And of course, I think there's quite a few lefties in this room. we uh we do mainly the same thing but there are certain exceptions. Okay. Um so why is it we walk into our into our shimon so we use our right foot first. Okay. And when we leave we leave with our left foot but we bow to the left. Why? I thought the right's more important. Yes, the right is more important because you're bowing to Hashem's so to speak, his left when you're leaving his presence. >> Okay. >> Correct. Okay. So, here we go back into the clear car where we left off that I should place Hashem before me always uh and for his right hand I shall not falter. So, the clearar says that to the right of Hashem, so to speak, is for the person his um his um refuge and his stronghold. And of course that will help him get through the sara the pains himo. King Solomon made such a analogy. He says when you have trust in Hashem, security in Hashem, it's like trusting in this citadel, in this stronghold, in this fortress. That is what it's like when you trust Hashem. And where do we see this? In Proverbs 18 verse 10, which I believe you will find on number 13 on the source sheet, the name of the Lord is a tower of strength. Okay. And the righteous run into it and is strengthened. We see the word o mikdal o shame hashem yar sadik that sadik is ever trying striving and running in that direction and you can find on the web the ya um YouTube channel uh a rabbi gave a shir he wrote a book called the way of the name and he describes how each one of the letters and each one of the different worlds from tossia Or it's actually in the other direction from is through the process of davening through the braos and the corbonos in the morning and then you raise yourself to the next level with zimra and then to the next level of schma and the brahos and the highest level and thera itself of this is using the name in order to elevate yourself and to be strengthened in your prayer which I highly recommend. The name of the book is the way of the name. Um I think the ra I think the author Joshua Golding. Okay. Gold. Golding. Golding. Okay. Let's where do we leave off? We were quoting this verse in Mish Proverbs 18:10. And then he brings us two other verses just to hit the the the point home. And that is Briashem. This is in Proverbs 8. And did we just say 18:10? That was one. I think it's Proverbs 16:26. The proper fear of God is the stronghold. Is the They translate as a strong promise because I get it. It's a it's a a uh assurityity. An assurityity is a promise. Okay? And that's called o. And the other verse he brings down is in Jeremiah 16 verse 19. Um, oh Lord, who are my power and my strength. Hashem Uzi Uzi. Now we understand where the Uzi submachine gun got its name. my power and my strength. But it was reminding us where does the strength come from? Hashem, not from the the the melted steel that's shaped like a gun. Um it's a beautiful verse. In fact, it's very important if we do get Noahides, people who are questioning their own religion, uh the whole verse says, "Oh Lord, who are my power and my strength and my refugee in the day of trouble?" Remember we're talking about >> Noah >> to you nations will come from the ends of the earth and say only lies have our fathers had handed down to us. You heard that before emptiness in which there is nothing of any avail. Remember this is the prophets. They they believe in the prophets. And guess what it says? The nations will come. doesn't say the Jews are going to say in the end of the day our fathers lie to us. Who's going to say our fathers lie to us? The non-Jews. The nations are going to say that to God and to us. And they're going to grab a hold of our corner of our garments and say, "I heard God is with you. Please teach us Torah." Okay, that's the end of that paragraph. O there are three things that are referred to or called by the word o and I'm not talking about the wizard of o right but o as in mikdal o the Torah is called o how do we know that the Torah is called o strength the stronghold it says in Psalms 29:11 look at 29:11 you have to go to number 10 back to number 10 the Lord Lord shall grant strength to his hashem. God gave strength to his people. This is the Torah. He gave the Torah to his people. What about Mishbah? Mishpot is going to be the other thing. Judgment is also called o a stronghold. And we see in Psalms 99:4, look at number 18. And the might of the king. Might which is o and king they go together. Omelat the might of the king is the one who loves judgment. Okay, I will read the whole verse. You founded equity, judgment, and righteousness you made in Jacob in Yakob. What's the next point he makes about Mishpot? Uh, no, that's it for so you got Torah and you got Mishpat. What's the third thing that's called o maluka kingship or kingdom it says in Psalms 21 verse two 212 look at 19 oh Lord may the king rejoice with strength we I'm going to read the whole verse but it's in your strength the king will rejoice and uh in your salvation. How much exaltation is there? So the translation here is oh Lord may the king rejoice with your strength and how greatly does he exalt with your salvation. Remember we're talking about I just want to refocus Noah. He wasn't really worthy. Yet, he did something to to have Hashem grace in his, you know, have grace in his eyes towards him. And we're going to see what that is. So far, we're leading up. We had Torah, Mishbat, and Maluka. And he he reiterates, he says, "These three things." This all hints to the three things we already mentioned about the word Going back to the original theme that whatever o is the strength, this stronghold that is the stronghold and the refuge in front of or on account of piranios. Piranios is punishment or calamity. >> Okay. Negativity. Somehow Hashem is going to come in and save these people as we talking about. if you want life or eternal life. So now he's going to go through them all again. Torah Torah as we already explained it's simple enough that is o. What about mishbot? Mishbot mishbot. This hints to the idea that a wise person will weigh all of his words. weigh his words and the word pikas like we were in real estate David and I something's called a mifflas it's it means it's level it's one floor it's not a duplex >> right so when you have mishpat it has to be fair it has to be level I think that's what he means here it's balanced balanced judgment So the mishpot is the idea that the wise person weighs his words to be evenly or fair in judgment like we see now look in it's actually 112 of Psalms not chapter 12 but chapter uh verse 5 and you'll see that number 20 good is the man who is gracious and lends that's nice to we're going to see the word But then these words the word not with a but with a that you do business with things in mishp translate this is the who conducts his affairs with moderation right you're doing business here definitely means business I don't think it only means affairs I think it also means words just keep in mind We kept using that idea. Um, but let's just say with all of your affairs, bishpbat, bishbot in this case means moderation. You're doing it justly. You're doing it fairly. So that is the next statement about mishpot. Then he says this also relies on a previous verse in Psalms 37:30 which we actually saw. Remember the mouth of the utters wisdom and his tongue will speak. See the and in the verse divvar it's too similar for me to understand that it's not talking about words but it's talking about everything right not just words. You're dealing with all your affairs with moderation. Here we're saying that the tongue of the of the sadic is speaking or uttering words of righteousness and justice. Now we're at what is this? Hence this is a that we're talking about mus kingship that we're placing our trust in the king of kings the king of the king of kings and that is called n that's called melik air hashem himself is called the king the wealthy one he's wealthy he is the king and he is wealthy I mean, I have the wealthiest father. We all have the wealthiest father. >> He prints money. He just, you know, you ask him for whatever you want. You can ask him for whatever you want. Okay. So, he's wealthy. Like it says in peravote. Now, this is interesting. I never thought of it like this. Uh, who is wealthy? We say the one who is he is satisfied. He's happy with what he has. That's right. >> But what does it mean? His portion. >> Yeah. >> I mentioned already in Job, right? The famous words that we are aik see the word is a portion a part of of God himself from above. It's very very uh deep philosophical thing. What does this exactly that means? Because God is indivisible. And yet the Jewish people amongst the 600,000 of us, we all have a part, a deep rooted part of God within us, but he's not divisible. So what does it mean that we are actually unified? We're more unified than we think. We just look at each other and think you're a different person. You're a different person and you're a different person and you're a No, we're actually all one because we're ultimately unified. Ultimately unified. So this idea who is rich the one who is happy with his portion in God he understands what his portion is he's satisfied he says that that's the portion that you have and there's a verse in a is lamentations 3 24 you'll see this number 23 the lord is my portion says my soul therefore I will have hope in him my portion it's it's a portion it's a subdivision if you want to right I have a certain amount of hashemi says the soul says my soul therefore I have hope I have a future I will hope in him to him okay then he brings brings another verse in Psalms 16:5 that's number 24. The lot the Lord is my allotted portion and my cup. Hashem mana is an allotted portion. Right man itself wonder why it's a double. Right. The Lord is my allotted portion. Right. And you guide my destiny. Interesting. Then another verse he brings in 9712 of Psalms. Rejoice you righteous with the Lord. Simuikimashem. So the idea of remember that sadikim are rejoicing with Hashem. And then we have verse 21, chapter 21 verse two. That would be back on number 19. Uh my oh lord may the king rejoice with your strength. Now when we said hashem is the melik the usher we have a piece of hashem within us. We're also kings. As Rabbi Kessen says we're gods. He doesn't mean god forbid in in a in a heretical sense. He means that we have power. We were g we were created in God's image. We have a tremendous amount of coach and potential. It's right. That's what we have. It's unbelievable. So when we're talking about this idea that God is the mel, we also have an aspect of being a mel and an usher. And >> we have his breath. >> He says these words All who are happy in that stronghold, he is called a melasher. So as long as we have that cleavage, that connection with Hashem through the maluka, then we also have a share in it. If we're happy with it, we're happy satisfied with our stronghold, then we are also called meliker. And he ends this paragraph by saying authean. You know what a trice is? A trees in King David's t time was a shield. A shield. Little shield. I think it even had a star of David on it. Right. That's what they say. Okay. A trice is a shield. Today in our homes, we have shutters that guard against wind or light. It's a shield, right? So a trice in modern Hebrew is a but it basically we're talking about if you can acquire or tap into these three things tora mishbat mala which we already discussed how to tap into mala then what will happen this will act as a shield to protect you against calamity. The clear card begins in the next paragraph. He says, "It's these three things that bring a person to life." Right? He brings life. It brings life to a person. We say it's tora and tora and we start off with s um Ecclesiastes 7:12. And is that right? Where do we find that on the source sheet? It's number 27. For whoever is in the shade of wisdom is in the shade of money. David, this is for you. If you have wisdom, you can make money. If you're not that smart, you're not going to make that much money. It seems clear. That's what it's saying. For whoever is in the shade of wisdom, But then you're going to be in the shade of money. And the advantage of knowledge is that wisdom gives life to its possessor. This is we're saying that if you have wisdom, you'll gain life. I think it's very clear from the last few words. The wisdom enliven, it gives life to its possessor. And I think this could be why I'm not in that category. I know how to make money, but I don't know how to keep it. So, the idea is the Torah. If you're living, you'll be blessed, right? We were talking about this before. You'll know how to make money. That's that's a good start. But I think a big wisdom is knowing how to use it. >> Knowing how to use it and make and use it to make more money. Okay. So in the rashi, whoever is in the shade of wisdom. Whoever is in the shade of wisdom is in the shade of money. For wisdom causes riches to come. And the advantage of knowledge is that wisdom gives life to its possessor. And moreover, wisdom has advantage over money in so far as wisdom gives life. The money does not give you life. It might uh alleviate some headaches, but it doesn't give you life. Only wisdom gives you life. So the clear card continues and we start off with fine. What about Torah? So we have this famous verse in Proverbs 3 verse 18 number 28. Right? They were talking about the Torah. The Torah is a tree of life to those who grasp it and those who draw near it are fortunate. Okay, that's clear as mud when it comes to Torah. What about Hashem? So, we were just talking about cleaving. Obviously, this is under the category. Now, we understand what it says in Psalms 34:13. The truth is we have 13,4 and 15. But if you just focus in on 13 for a second, who is the man who desires life, who loves days and to see goodness? >> We're going to see the word goodness is referring to the Torah. But one second. Who's the man who desires life? He he's so he is the man who desires life is the one who desire who loves days to see goodness. So he says what does this mean? If it's really life that you desire, then listen to me. Then you should strengthen yourself in these three things. Noak did, right? Because because if you can strengthen yourself in these three things, you'll merit life. We're going to start again with it says in the the verses we just looked at. But verse 14, guard your tongue from evil and your lips from speaking deceitfully. Am I correct on that? >> Is that the quoting? That's the verse not. So remember what I said before about being quiet. Sometimes you have to know when not to speak. Takes a lot of wisdom. Takes a certain amount of wisdom. Therefore, guarding your tongue is somehow dependent on wisdom. As it says in Cohelis, which is Ecclesiastes 9:1 17 number 31, the words of the wise are heard when spoken softly. The words of the wise people They know when they're heard when they're spoken softly. It's certainly more than the shout of a ruler of fools. So, we have to know how to talk, when to talk, and how to talk. Okay. Then he mentions um I think it's the rest of the other verse. In other words, it's a continued thought, continuous thought by way of the the the mouth of the sadik utters wisdom. But keep in mind, there's another verse in Psalms 37:30. 37:30. Let's go back to number six. I'm pretty sure. Um, that's not the verse I'm looking for. I don't know why I quoted that. And I see it's it's Proverbs 12:18. It says, "There is one who speaks like the jabs of a sword, but the tongue of the wise brings healing." Now, in Hebrew, prophet and every one of the wasn't just the prophets that could do this could raise the dead. I'm not talking about the wide uh national wake up day. I'm talking about for individuals and I think that there's something about a sage when you have somebody who has the insight the the maturity the knowledge can help you like as a mentor transform you yourself are transformed which means you are and I'm going to use this term they stole it from us born again you have become resurrected so to speak I think I said I had what they say about a cat nine lives I had a few we've had a few uh what do they call um gigima a few different um >> carnations within this I'm not going to call it a close call but I get I get what you're saying okay so here we go continues on and says how the their words can be healing now sometimes we're going to see rebuke can rebuke be healing You better you better believe it. Wait till you hear this. We're almost finished about um he says remember they're mad goat. They lead one into the other. So leads into Torah as the verse said remove yourself from evil and do good. So the word to what's to other than Torah? It's hint us. It hints the Torah like it says in Proverbs chapter 4 verse I think it's 20 or two and it's number two right look at number 35 on the sor sheet for I gave you a good teaching forsake not my instruction for a good purchase I gave to you this item is good it's called the Torah I gave to you toi my tora Don't abandon it. Don't forsake it. So we see the word good is referring to the Torah itself. And there's another idea of shalom, right? Seek peace and chase it. It's not going to come easily. That is it says in the same psalm. I'm not sure it is. I have it in Judges. If you look in chauffe uh it's not exactly okay we I think we had this verse before it's famous verse right seek peace and pursue it I just don't have the verse in front of me shalom so maybe he's not even quoting a verse he's he's quoting the concept what does that bring you to deus when you're chasing hashem you're striving for a relationship it doesn't just happen. Okay. So it says in chauffeim that's judges chapter 6 verse 24 where gdon had built an altar to the lord and what did he call it? He calls the yikru hashem shalom. He calls to it hashem peace. In other words shalom is another name for god as well. So that's something veru and one should chase it as it says in hosia that's Hosea chapter 6 verse3 let us know let us strive to know the lord it takes effort brother right near strive make the effort chase after it like the dawn whose going forth is Sure. Okay. Don't give up. You will get there as sure as the sun will rise tomorrow morning. And he ends the paragraph by saying you should know these all hint to the idea that these three things and bring a person to life. And the clear quotes. This is what it says in the medish. It's very interesting. You'll find this medish if I'm not mistaken at number 38 says David. This is in Leviticus Rabba 30. Uh number two, King David speaks to Hashem and he says, "Teach me, inform me. I want to know, let me know the way of life. Right? Aren't we asking how are we going to be saved? What is life? God says to if you're looking for life, expect challenges, troubles, pains. You have another translation, pains. It's not going to come easy. as it says in Proverbs 6 verse 23 for the commandments. Well, let me just translate uh we just said we just quoted um 16:11 Psalms David says you shall let me know the way of lifeu the fullness of joys in your presence there is pleasantness in your right hand forever. But going back to the mid rabba, let me just read the whole thing for you. It's number 38. Um, it's written, "Inform me of the way of life, abundant joy." David said before Hashem, "Inform me which gate leads directly to life in the world to come." Ravudin said, the holy and blessed be he said to David, if it is life that you need, you need suffering. As it says in Proverbs 6:23, right? For discipline, disciplining rebukes are a way of life. Corrections were always interested growing. >> But who's your best friend? the one who ignores all your problems and all your things that you could be getting help with or the one who lovingly cares and tells you, you know, you have a little, you know, crumb on your beard or, you know, you have a little stain on your shirt or maybe worse, not worse, but better something about your character that you need to fix. That's a real friend, isn't it? >> So, but it has to be told in a way that's loving that would be accepted. We saw that the words of the are are um are pleasant are soft they're easy to hear as we said. So, okay. So, the last thing we read was this idea of um that's proverb 6:23 disciplining disciplining rebukes are a way of life and look at rashi on that on 40 disciplining rebukes incline a person to life. It inclines you. When you have a friend, we have a father. It's found that they are the way of life. That's the way it goes. This hints to the idea to strengthen yourself in these three things because the the pains that are brought to a person will will eventually lead him and give him merit for for life. Now we have a famous Gmor braos ch uh page 5A. You can find this in number 41 that there are shalos to three very precious gifts that Hashem gave to the Jewish people. one was oh before we get to that and all of them were only given through right alsurim there were three very precious gifts that Hashem gave to the Jewish people but they're only acquired through hardships and they are tora erit Israel and olabah the Torah no free ride there erit Israel as I think everyone Here is an O or an Olah and they're all acquired through great efforts or difficulties. So it hints in this medish why we're mentioning these three things. The only way that you can acquire these things are through great difficulties and hardships. It says in Psalms 94:12, "Fortunate is the man who you yud chastise from your Torah and teach him." Look at Raji. Fortune are the righteous who are afflicted under your hands provided that they engage in Torah and mitzvah. So you want life, you want Torah, it ain't going to come easy. You're going to have some someur. That's what it says. It's only required through. So that's Torra. Um what about Israel? Erit is a hint. We already said is not so easy to get that it's air or its atmosphere or its environment causes one to be wise. It causes wisdom. And what about the world to come is acquired throughim. This hints to hem the ultimate clinging to hem will be there in the world to come. As it says, only once we get to the world to come, that would be the ultimate in Vegas as it says in Sanhedrin page 90 B. I have it on number 44 and it says over there, Right? The verse we read before in Deuteronomy 4:4. You who cling to you all cleave to Hashem your God. You're alive. All of you today. What does that mean? Just as today as Mosh is saying these words to you, you're alive today. You're going to be alive then. As all as you are alive today, you will be alive then. You're also getting you're going to get it. What is this really teaching us? That the world to come meaning after Mashia comes and there's that there's going to be the ultimate as we mentioned. So I'm going to just read in English. Well, it's not in English. which I'm going to translate without saying the Hebrew maybe since these three things they're not acquired by the Jewish people except through in the way that it says in listen to this maybe I will read ain't a nickname it says in goramid this is amazing because you've heard me use the word born again a lot you've heard me say it wait till you hear what it says in gammor What m what must a man do and thereby ensure that he will live? You have to die. You have to die first in order to become born again. In order to live but he doesn't say it outright in Hebrew. He says it in the Hebrew he says they quote the verse if you will die then you will live. What does that mean? It means that if you're looking for life, right, what must the man do and thereby thereby ensure he will live? They said to him, such a man must figuratively kill himself by living moderately. In other words, what they not to reduce your standard of living. Don't live above your means, which we'll see that will bring you to death. You want life, bring your standard of living down a notch. That's what it says. And that's what it means. Maybe it means something much more esoteric, right? We talk about transformation. If you be do chuva properly and especially forem, right? The only punishment seemingly forem is death. Well, guess what? You can transform yourself. If somebody god forbid did a sin which was aem, they can rectify it by doing chuva and doing everything they can. For an example we can give I if you were a missionary you can turn around and spread Judaism, spread the truth. If you were uh you know over on on on the laws of Nida, you can support your local mikvah or teach uh the laws of shaggy or you can support the teachers that do so. There are make pamphlets, spread the word, carry the message, do something that not only transform yourself but transforms the world, right? So that's called I'm using that term for born again. You're a transformed person. You're no longer that person. That person died because the only way that you could find favor in God's eyes. The only way you could be atoned for is through death. So it's just a esoteric way of explaining the same thing. So lower your standard of living a little bit and that would be towards death. What if you what if you're looking for death? They say lead an extravagant and indulgent life. I think that's words of wisdom, right? You're looking for death. I don't think you need to be coerced so much. Uh that's what you will do. Okay. Then we're going to finish off with these last few words. Um, so how do you find life? If you die, you will live. This is from the idea of acquiring throughim that the pains themselves, it's almost like death. Therefore, that's going to bring you to life. And in Rabba, David, we already saw it that David asked God about life. And God said, "If you're really looking for life, expect Yesim." As if to say, "These three um acquisitions, right? Uh the the Torah Erit Israel and are acquired through challenges are difficult." So he says, "Oh, either it means literally true, you know, challenges or or right the wise person who's wise one who learns from every man you could learn before you make the mistake and not make a mistake right so through to through learning muser through uh character correction that is that's from the aspect of the Torah as it says in proverbs 18 hearken my son to the discipline of your father and do not forsake the instruction of your mothers a what is the mus that's the the tora um what is the mother that is the Jewish people if you want to see rashi look it up but we're crushed for time this is the muser this is the muser you want life it's going to come through muser and it's going to come through the Torah and Torah what is that is the the Um, also the Torah of your mother to a certain extent. But he brings down a verse in Mishapter 9:8. Reprove not a scorner lest he hates you. Ready? Reprove a wise man and he will love you. All right. And he will love you. And who loves you the most? Before I give you the last story, the last pussyberg used to tell us a story. You have these two kids. They're playing on the side of the road. The ball goes into the street and one of the kids runs into the street to retrieve the ball and a car comes to a screeching halt. Almost misses the kid. The kid picks the ball up, goes back and plays. The car drives off. Happens again. But the third time, something unusual happens. The driver of the car doesn't just stop and drive off. In fact, he gets out of the car and he chases the kid and he puts the kid over his lap. I don't know if you could do this today. And he spanks the kid. And the Rosha asked, "Who is this third driver? It's the father cuz he loves the kid." And this is how it ends with the last verse in Proverbs 2:12. For the Lord chassins, chastens, chassens, he gives to he's the one he loves as a father plates a son. So this is going to hurt the father as much as it's going to hurt the kid or maybe worse. But this is what Hashem Hashem chassens the ones he loves. Hem is. So bottom line, it's not easy to accept. It's not easy to make change. It's not easy. You want life, there's going to be challenges. >> There's going to be challenges. Life is not a bowl of cherries. But there's a ice cream sundae waiting for you at the end, right? And uh listen, we want to make us Hashem. There's nothing to compare. All the shame and all the hurt and all the assurum all the troubles and tribulations we're going to have does not compare to the deveus we're going to experience and you can have one foot in all hab even now you can experience the bliss or let's say a taste of it and not just through shabas but through learning Torah and Hashem you can and this is what the kar member he's going on for 20 more pages this is just the first page and a have the salvation of Noah, what he did not deserve or earn, but he was strengthened himself in these three things. And he goes through the names. He goes through a lot of ideas behind what Noah did, how he didn't act like the generation. He involved himself in Torah and KMA. He knew the difference between the kosher animals and the non-coosher animals. I mean, there said they came on their own. It's fine. But still, he was quite knowledgeable of Torah. The only problem was he didn't help the generation do Chuva. He just knocked away nail after nail after nail. And to some that explains the difference between a Jew and a non-Jew. And remember the the the avenue to convert is always open. But as I have some quite a few um students who have converted, one always says she was a Ben Noah for a long time. She says Noah, that's just Noah. It's like just chill. That's I'm a life on fire. She has a Jewish soul and she wants to change the world. And so being Noah is not good for her, right? It's God takes a lot more. Uh and along with that is going to come Yesim. So anyway, buckle up, be prepared. I would say come to Israel and you'll know what Ysurim is all about in a good way. Meaning you'll acquire a piece of the land and you'll know that Ysurim are worth it and I welcome you to come and visit us in come to the center and we're going to learn in person anyway. So anyway, everyone have a good shabases to the stoos. and a good life. [Music] You must be your shing. [Music]