I Will Drive Them Out from Before You, Little by Little with Rabbi Aaron Dovid Poston

Heat. Heat. [Music] Shalom everybody. Welcome back to the midash. Welcome home to Torah. And we deal here with the fundamentals. I'm just going to mute this person. Okay. We deal with the fundamentals of Judaism and tonight will not let you down. We will not let you down. But we do encourage you to go into the website. There's a link down below and you find the Hebrew sheets. It's very important. We do want you to learn a little bit of Hebrew. Start lot. I'm still learning. Okay? There's we never we never stop learning, but it's better for you to follow the Hebrew sheets. And if you want the English source sheets, um, send me an email and I will, uh, forward I will put you up on our email list. Also, Skype is no longer an option. So, we now have a new WhatsApp group. If you're interested in the WhatsApp group and join the WhatsApp group, I would appreciate sending me an email and I will add you to the WhatsApp group. Okay. So, this is I said it's very fundamental. In Leviticus 18:3, like the practice, we're going to hear the Hebrew. The Hebrew is very different than the English. In Leviticus 18:3, it says, and I'll start in English and I'll read the Hebrew, like the practice of the land of Egypt in which you dwelled, you shall not do. Don't behave in Hebrew. It doesn't even talk about the people. It's like the actions of the land itself in which you dwelt do not behave like that cananan and like the practice like the behavior of the land the land doesn't even say the people of the land of Cananan which is the holy land ai mayhem shama I'm god is gonna I'm gonna bring you there losu Do not behave like that. Do not do and the last three words are the practices the uh the statutes that they have. Don't follow don't follow their customs whatever the word means. Now I want to point out because the clear will point these things out. So I'm giving you like I'm spoon feeding you. Number one, I mentioned already it's not talking about the people of Egypt. It's somehow talking about the land of Egyp, the the practices of the land and it mentions where you dwelt. According to the kakar, that seems to be extra because we all know that's where we dwelt. Number two, like the pl like the uh actions of Eritz Cananan, the land of Cananan, which I'm bringing you there. Like we didn't know that. The whole point is we're going to Israel. Yeah, low tasu. Do not behave like that. So, one of the questions is what do you need those two statements where you dwelt and where I'm bringing you seems not necessary and it says low tasu twice. Twice don't act like that. It could have just said according to the clear so far, right? Like the practices of the land of Egypt and like the practices of the land of Cananan. Don't behave like that. could have just said that, right? Hashem is always concerned about when you write a safer Torah, every letter, it's ink is expensive and paper, the the the the parchment is expensive. Hashem is concerned about Jewish money. So if there's extra words, they have to be there for a reason. And let's just say what seems to be push simple explanation. the behavior of those people don't act like and even Rashi actually mentions which I don't want to get confused but Rashi seems to say these were like the worst people the people themselves in Egypt and even worse than that the people of Gan and even worse than that the people of Cananan right they're like the worst behavior the most corrupt I don't know other words to say but we have a little bit of an idea uh in our present day what these people can do and it ends with say you shall not follow in their statutes. What is the difference between aulk and a mishb he says don't follow their right he doesn't say don't follow their mishbim so just to give a brief theim are usually what we call the mitzvah right the commands of god that are based on things that are not logical necessarily they seem to be of religious of nature or mystical there's a nonrevealed reason is not revealed whereas mishpatim theme are things that any society would come up with civil laws, right? In order to keep the society in check and that's going to play a very important part that the Pix says don't follow their statutes. It doesn't say don't follow their mishpatim. Let's begin with the clear. He says like this, right? You see it? There you go. That's it. It's right, we saw the verse. It's coming to add something. That's why the Torah mentions it, which we already saw regarding Egypt, which you dwelt in, and regarding Cananan. God saying, "I'm going to bring you there." The clear card says it seems to be extra. Now, he gives some background, and maybe we're not all familiar with the background. Mama. Must this is a supposition. This is a um that perhaps most likely what was happening that Yseph was. Do you remember and recall that when Yseph is advising his brothers, you know, they came down to Egypt and we know that Pharaoh is going to ask you, "What do you guys do for a living?" So, of course, the Jews would say, you know, we're lawyers. We're doctors. No, he says, tell them your shepherds. Tell them your shepherds. And why is that? The puss even says because it's an abomination in the eyes of the Egyptians. So, what was Yoseseph's motivation? To get to a point where they wouldn't assimilate. You're coming down to exile. You're coming down to Egypt. And the last thing we need is intermarriage. And more than that, I I shouldn't say more than that. In addition to that, we don't we shouldn't learn from their actions. We shouldn't learn from them. And that's what the clear says. Why did Yseph choose Gan and play this um scenario out where they were had the ability to choose Ganal in order that the Jewish people that the Israelites would not learn from the actions meaning of the non-Jews for future generations however long they're going to be there for you know up till years. So the clear is supposing the same thing with God when he's going to bring us to Israel. God is not going to bring us to a place that is so corrupt. So Yseph put us in a place where we were not going to be corrupted by the local population. So too he the clear is assuming that Hashem is also going to bring us to Israelitan where we will not be corrupted by the local population. And it says Israel. God chose for the Jewish people. He separated for the Jewish people. It's a pure, it's a holy land. It's not going to corrupt them in order that we wouldn't learn from these Canaanites. But here we have God's telling us, don't learn from them. So, there is a problem because when we come into the land, they're still here. Not only they here and we had a 14-year war, seven-year war, and then dividing for seven years, but until King David, we were still battling it out. They were still here. But God says in in in um in Exodus 23:30, look in number two on the source sheet, I will drive them out before you little by little until you have increased and can occupy the land. Mahat ma. Slowly by slowly, little by little. So, Hashem is telling us and warning us already, it's it's you going to go into the sorry, you're going to go into the land, but you're not I'm not going to drive them out so fast. Now, Rashi says, and there's other explanations that, and it's kind of clear from the Pik that the wild animals would take over. If we came and wiped out millions of Canaanites, then first of all be very I don't know exhausting to bury them all the maybe the the wild animals would come for that or where there's no human civilization animals come as we know right with the deforestation of certain places all of a sudden the animals end up in the uh what do you call it in the the um the metropolitan areas like where' they come from because they have nothing but if there's no humans there they're very happy to be around nonhuman right other animals where they can uh you know lions and tigers and bears you know just do their thing. So the kakar is kind of explaining we have a kind of a dilemma. God doesn't want us to learn from them. Perhaps it wasn't so bad. Perhaps even um that we're going to end up learning from them. So the clear says there is a concern. That's why we have Leviticus 18:3 that before they're entirely um deported, right? Is that a word? They're before they're driven away. expelled. Expelled, right? Before all of them are expelled, there is a concern. There is a concern we may end up learning from them. Therefore, the Torah is telling us, and this is all according to the clearu, even their actions, their actions, the non-Jews who are living inan don't act like that. How much more so the rest of Egypt where you weren't? You were in Gan and you could have been affected. How much more so by the by the abominations of the rest of Egypt where you didn't dwell, you could still be affected. How much more so all the world, all the other nations where you're going to be ever in exile and living amongst them, do not learn from them either. be concerned uh from learning from them. Now the clear puts a spoke into the wheels here because he says rashi just take a look at rashi. Rashi explains in a totally opposite manner he actually explains it in a totally different way. I think I already said it. Rashi actually held that Egypt was really corrupt. Goshim was even worse and the Canaanites were even worse than that as opposed to what the mistama the prep the supposition of the clear host put us in a place where it wasn't so bad. God's going to bring us to a place that's not so bad. But he says look if you look at Rashi it doesn't look like that at all. And in fact he has a logical argument against Rashi. He says like this, right? You see it says caution right in the middle. It might come upon your mind to say the following. Usually this means it's a mistaken thought. You might think mistakenly the following. Right? This is the clear explaining Rashi doesn't make sense because what you're going to say they're the worst, right? Like Rashi says that the Canaanites and the Gosanites and the Egyptians, they're the worst from all. So what would you inference? God says don't act like them. But if they're not so corrupt, they're not so bad you can act like them. Do you thought see how it like disrupts the that don't think like this? You might think, okay, specifically those people who you dwelt with, which would be Egypt, and that which I'm bringing you there, which would bean, that they're the most corrupt, that you shouldn't do. But if you if the society you were involved in was not so corrupt, that's okay to do, right? You see the inference? And he says that it's either impossible to say such a thing or god forbid to say such a thing. So now he goes back to his original statement right rather it's like I said in the beginning it's coming to add something. What's it coming to add? It's actually in order. It's coming in order that the Jewish people that Israel would not find a place to make a claim by saying. So this is also in other words a problem that in other words something that you wouldn't do. It's a thought that is wrong that we might think after the fact that we did did dwell in this place called Ganar as the carar was trying to say that perhaps the reason we were there was because they weren't really that bad made the Otanu zoo and then also though we said most likely God brought us to this land because it also wasn't so corrupt. So for sure that the Canaanites aren't so bad after all. Remember there's a mistaken thought. So then the question remains why were the Canaanites driven out from the land? Why were they expelled? Now, this is also part of the mistaken thought. It's because they're in a land that's not theirs. I want everyone to know Erit Israel belongs to the AmIrael. And how do we know? Right back in the day when Noah had three sons and he divided up the whole world. He gave Yafit, he gave Europe, he gave Kam Africa and he gave Shame Eur uh Asia. So, where is Arit Israel on the world map? Yeah, it's kind of like it looks like it's in in the middle, but it's really part of Asia. We're Asian. We're not white, right? We're Asian. So, you might have thought, right, they're the colonalizers. Colonizers. How do you say it? Colon Colonizers. Colonizers. It's not such a complicated word, right? They're the colonizers. And you might think the reason they're to be driven out is because they don't belong here. It's not theirs. That's not saying it's not true. That is true. But that's not the only reason. And that might not even be the main reason because you could be a non-Jew who's accepted no laws and live here as a gay. But here it says, as we said in Rashi on in Genesis 12:6, that the land was divided amongst Noah's children. by by God's spirit. Therefore, now we understand why in chapter 18:3 of Leviticus, God found it necessary to inform us meaning also. It's true they don't belong here because it's not theirs, but shagam that also they are corrupt people. And maybe corrupt isn't even the word. Something worse than corrupt, right? the okay so basically I'm going to just sum up the last line basically that their behavior was bad enough to be evicted in fact even the at 400 years is made based on their own sins as soon as their sins were full and they no longer deserved Israel they were kicked out and I just want to add something about today there's no question in my mind and I think any sane human being the I wouldn't even use the word corrupt, but that's it's anything worse than corrupt that the the people who are let's say living in Gaza and perhaps other areas who are not Jewish who are occupying Mamish the occupiers of this land are very corrupt and I have no question Hashem will but maybe it's through Trump maybe it's through some other way I have no idea but I have a feeling that they will be expelled the the Torah is promising that Now the next paragraph begins by really focusing on the fact that it says low tasu twice. We discussed this in the beginning. You don't need the word loss twice. Just tell me the the Canaanites and the Egyptians. Don't act like them. What do you have to say? Don't act like the Egyptians and don't act like the Canaanites. Why twice? So thear has this interesting the fact that it was not all combined together but was separated. And it actually says, "Do not behave like them twice." You're actually able to say the following. That each sin, each like a vera that each country or people did, we'll have to see. It's not even talking about the people yet. Is an individual sin. They're different sins. Whatever happened in Egypt was a sin. And whatever happened when you come to Israel or on the way to Israel is another sin. And he says at the Israel that what is happening here is that the Jewish people are guilty. The PK is attributing guilt to the Jewish people because they sought yes. They sought a permanent residence in Egypt. goes at length to explain how that verse which we're about to say in chapter 47 of Genesis chapter 47 verse 27 actually I think it's 26 as well and we'll see that the puss says yeah 40 27 the go that the very fact that it says ves that was a sin that was a sin the sin and you're going to see how it multiplies and gets worse that The Jewish people sought to, and this is in Genesis yet, not even in Exodus. They really wanted to live there permanently. They didn't want to go to Israel. Ashmat is there. This verse is attributing guilt to the Jewish people for not wanting to come to the holy land of Israel. Remember, God spoke to Abraham and he said, "Your children be wanderers in a land that's not theirs for 400 years." That this was an important part of the puzzle. There was 400 years that Ara had to be a wanderer, that had to be a wanderer, that Yakov had to be a wanderer up until the 400 years was finished. and any part of that where you were not a wanderer but you became a permanent resident would actually be reduced or taken away from the accounting of 400 years. So we see that when Yakov sought a yeshiva shava in Israel, Hashem slammed him and gave him what they called the rog Yoseseph. Yoseseph was then captured and ransomed and sold off in a kidnapping. Right? It disturbed his shava, his peace of mind, his tranquility is gone. All right? And so so too here what's happening here that the Jewish people wanted and then that's why the the what's the word the shoot the slavery began to keep them from having the sha. Okay, so that's what he says. Now all this happened on account of the fact meaning why were they wanting to live there permanently? Because they were clinging to the idols of Egypt. Yes. Right. When we cross through the sea even the angels complain why are the Jews being saved? They were idol worshippers too. You killed the idol worshippers Egyptians but you didn't kill the idol idol idol worshippers the Jews. We were idol worshippers. Okay. So, we were not the greatest Sadikim. We were not the greatest Sadikim. And if you look in Yesco, Ezekiel chapter 20:es 5-8, you will see the rebuke that Ezekiel gives number five on the source sheet. I just highlighted the most important part, but basically, if you look through it, right? God saying, "I chose Israel. I lifted them up um to my hand and I made myself known to them and I lifted them to my hand saying that I'm God on the day I lifted my hand to them bring them out of the land of Egypt right I sought to bring them to the land of Israel right it's the best of all the lands and I said to them then this is God speaking through Ezekiel that every man what happened then was he told the Jewish people every man cast away your despis despicable idols from before your eyes and do not pollute yourselves with the idols of Egypt. I'm the Lord your God. But you know what they did? They rebelled against me and they wouldn't listen to me. They didn't cast away their idols, each person, the despic despicable idols from before their eyes. Neither did they forsake the idols of Egypt. Try to understand. We're talking about wanting to stay there because we're clinging. We have some kind of investment in the idol worshiing lifestyle. Somehow or another, we accepted these idols in our lives. Sounds crazy. Well, just think about America. You have the mighty dollar, right? There's probably a lot of other things, other examples people can give about how we can be a do clinging to certain lifestyles that surround, let's say, you know, an icon or an idol of some sort. uh anything other than god. So that's the clear brings this verse to explain and he says also in in in Rashi explains in paras that would be Exodus chapter 10 verse 22. Wait till you hear this. I'm sure you're all familiar with this idea that during the ninth plague of darkness it was three days four fifths that's actually the opinion that it was one fifth right we said four fifths died in Egypt 1/5if went out because it says kamushi maloo there's an opinion that it was 150 that left Egypt and there's an opinion one in 500 the rest of the Jews died in the ninth plague and what does Rashi say there. It's the last line because there were among the Israelites that in that generation wicked people who did not want to leave Egypt and during those three days of darkness they were killed. Hashem took care of them. And why was it during the darkness? Imagine this. If the Egyptians saw them dead, they would have said, "Yeah, there's no difference. This is not the hand of God. Look, the the Jews suffered just like we did. Okay, now I want to get back to a little bit of the backstory here because we're saying that they didn't want to leave. That's going to be like the main the main part. They didn't want to leave. How is that make you a Russia? How does that make you morally corrupt? because you're a Jew in the land of Egypt 3,300 and some years ago and Moses comes all these miracles are taking place. Well, number one, we had a tradition. The Jews when Moses appeared, he said the magic words and they understood this is it. This is the time of redemption. But what happened to the other four fifths? They didn't want to go. They were clinging. So, I'm asking what was the moral issue? The clear card I think is making it clear that because it's idol worship. That's what I think his claim is. I want to say something a little bit more I'm not who am I to say it's more profound. It's just different that it says we didn't change our names or our language because our names like Ruven, Shimon, Ley, Yehuda, these were all names that were associated with hope of redemption. And we didn't change our language because those names wouldn't have meant the same thing in a different language. So, I think this is going to be like a moral issue. If a human being, I don't care what you are, Jew or non-Jew, does not want to give your children a better life than yourself, that's morally corrupt. That's it. You're you're saying, "I don't believe in God. I don't believe in redemption." Right? We have 13 principles of our faith. There's reward and punishment. That there's resurrection of the dead. Right? You have all these principles that you're basically denying about the redemption, about Messiah, right? So why is it ingrained in the Jew to hope for a better tomorrow? It's just the way it is. And if you're a human being on this planet and you're not hoping for a better tomorrow, that's morally corrupt. That's my opinion. But in the meantime, let's go with the clear because they were a duke to the goule vitra somehow or another. And maybe there's no contradiction. Maybe that's exactly the same. The god of Israel. I heard he's a Zionist. I heard. I heard. So he wants to bring us back to Zion, right? And so if you look at Rashi in the Hebrew, right? Rashi says that generation they were actually evil and evil to me means cor like you're morally wrong. They didn't want to leave Egypt and they died. Hashem took them out. How many you make the one in five went out four fifths died. So you're talking about like 12 million Jews died. You think about the Holocaust. This is one night 12 million Jews. And then if it's one in 50, I don't even know what the is. And then one in 500. How many Jews did God take out? Amazing. Now we understand why it says. And if we read it differently, it says, right? If we go back to that first verse, and I want you to look at it again differently, right? In 183 we said in English like the practice of the land in Egypt in which you dwelt you should not do. Who's it talking to? The Jew. Like you were practicing when you were in the land of Egypt a yeshiva shva. You wanted to dwell there and you were clinging to the idols that you should not do. It says in which you dwelt right you were dwelling there. It's telling you the reason why u the reason the type of practice behavior you should not do. Okay? And we're going to get into the next part. But let's continue with the gleakar where he says like this right don't act like the land of Egypt like those actions that you did init the land of Egypt like you did you the Jews when you were in Egypt I mean gosh we can only dat all our Jewish brethren and sister in arts we have to because we're waking up from a long exile and it's you know more and more Jews are attaching themselves to Eric Israel and detaching themselves from you know think about what's happening in Ivy League uh colleges right think about what's happening to the Democratic party right people are leaving in droves people are not going to send their kids to you know Harvard or Colombia but they'll send them to the technon or to Rakova to a better school in the clear card. So what was that action? What was the behavior that you guys did when you were in Egypt? Here it is which you dwelt there. It just tells you that's what the problem was. That's the sin that you sought a permanent residence there. Your souls desired for their idols, right? It was basically they their souls were poured out and um pined for their disgusting things. Hashem is warning you, don't act like this. Don't do this anymore. do whatever bane don't look for a dwelling place of a permanence amongst a rebellious people listen I was born you know in this you know generation right can you imagine I mean I just cannot imagine but we have to imagine our parents our great-grandparents great greatgrandparents at some point the reason we're Jewish today is because they broke the ice in Siberia because they sacrificed their life in many times not to convert, right? We don't imagine I we I at least I'm talking for myself kind of spoiled living in luxury and yet this is the generation that has the most assimilation. The Jews did not assimilate, right? So listen, they maybe for many generations they learned this lesson. Are we learning the lesson? Right. by following the Gentiles in their um as we're going to discuss following their traditions and their behavior. It's not good. It's not good. You shouldn't have a permanent residence residence unless you learn from them. This is exactly what happened in Egypt. Now, wait till you hear this. Erit Kanan what's the sin that you shouldn't behave like something somehow related to Kanan remember we're not talking about the people so it's not talking about the Canaanites according to the clear is a kadosha you know what it was it's the guilt of the Jewish people because they were repulsed or disgusted from the land it doesn't say the land of Israel it says the holy land of Israel Okay, the holy land. They were right. We know about the moragi. They didn't want to go. They didn't want to come into the holy land. But I'm sitting here talking to all these people from the holy land. We know how dear endeared it was the endearment, the love that Abraham Yeets Yakov had for the land of Israel. But the Jewish people, the Israelites, as they were leaving Egypt, they were repulsed. The men were, not the women. You'll see in a second. Shakur shalom. Do you realize, are you aware that we entered against our will? We thought the desert was better. We thought Egypt was better, the free fish, the what's it called, though? the the the cucumbers and the leaks and the onions, right? And the zucchinis. Don't forget the zucchinis. This was uh this was good. And we were brought against our will. We didn't understand how good it was. And that's what it means. When it says don't act like the land of Cananan, it's referring to that sinosan that we that we behaved in a certain way towards Cananan. What was the action that we did that was so terrible? God says, "I'm bringing you there against your will. You don't want to go. You don't want to go. I'm bringing you there against your will." And I'm going to tell you, I see a lot of oim. They don't know how they ended up here, right? Hashem, there are people that realize, I'm coming to the Holy Land and I'm going to transform my life to a more religious lifestyle. But there are people who end up here because of anti-semitism. And people come to Israel, they don't even know why they're here. They're running away from anti-semitism. Imagine a kid in in Harvard who his parents says, you know, next year we're not sending you there. We're going to look into sending you to Israel. It's kind of like against his will, right? I'm using that maybe as hyperbole as an example. But when we were in Ailim in in in Exodus chapter 16 verse three which is on the source sheet 163 you'll see number seven that we said if only we had died by the hand of God in Egypt. We didn't want to be here. We don't want to go to Israel. We would have been happy if we died there. And now we have, right? We had, what do we have? We had meat. We had all this bread. And now we're going to starve to death in the middle of the desert. Okay. So, we also said in uh Numbers chapter 14:4, Nitna, Roshu, Mita, right? We said let us appoint a leader to bring us back. This is very interesting. You should I I'm suggesting many of the sharim throughout the year uh we discussed different verses. This is one of them. Let us appoint the leader and return to Egypt. The idea is that Erit is the leader is the head and they wanted to turn around and not have this responsibility or have this high level. I know people unfortunately they have either a very low self-esteem or they have some other trauma issues that they cannot take success and we were appointed to be the leaders of the world right kohani m kadosh and we were on our way to be the head to be uh the head of of the world that's the ro and we wanted to go with second fiddle rather be out of the spotlight no responsibilities But anyway, that's for another time. Go to the other and we're going back to the last thing we left where it says it actually says in the medish that the women love the land of Israel. Obviously, this is a generality uh generalization, but the women, the daughters of Salah, they were almost getting in a big fight. You know, they wanted a piece of the rock. They wanted a peace of the holy land. The women love the land. And what about the men? They don't like it so much. It's a very strong word. It's a very they hated it. It says they hated it. Therefore, remember God took them through a secur circle route. What do how do you say it? Secitous route. A secuitous route. They could have gone the easy way or I shouldn't say the easy way but the shortest way but God said they're going to see war. They're going to get in war and they're going to want to go back. So God takes them in a secuitous route and that's what it says here by back in the way of Yamsu shalom. So they wouldn't return back to Egypt because now according to the kar this is all proof is a proof that they didn't like the land that they were disgusted or repulsed by the land that God chose this land all the way from the time of the forefathers a place of holy ess and purity mitzvah ro means majority and I don't know a vast majority of the mitzvah of the Torah are dependent upon being here in the land will be called au mas but all this the Jewish people the Israelites were repulsed by until God on his own wisdom found it necessary to bring us to this land even against our will and to bring us on the wings of eagles just like the feeder carries the baby to this place and through the secuitous route throughout the desert shalom we would we I don't know if we knew where we were. We just followed the directions. We weren't lost. But it could be it made it difficult to return. You had the the fire and the cloud. Do not act like this. This whole idea of having a disgust for the land of Israel. Don't act like this. Don't act like this anymore. But rather you should come on your own willingly to the land of Israel out of love, not out of fear. which God has commanded and told us to come to that the place itself is prepared for you to guard and observe all the laws of God as well as the as well as whatever the difference is and we're going to discuss it shortly the difference between and but you can follow them both here. Okay. the the the top of the next page. He wants to give like in order we started off with the idea of the behavior init. So he wants to begin with that remember the whole idea do not become permanent residents. They sought to become permanent residents. don't look to become a permanent resident in a land that is tame like Egypt. So to be a temporary resident, what's the problem? You have uh I know people that have business uh you know um ventures all over the world. They have a main house here. Their wives, their kids are here and every 3 weeks they go away for a week to a different country to deal with business. What's the problem? No problem. remember don't have a permanent residence in order not to learn from their actions. Now regarding that it uses the word we said there's a difference between and a mishpot remember it says don't walk in their statutes that's clear what about the latter part dealing with Israel the regarding the latter part led that you should be encouraged to quickly come to the land of Israel the holy land in order to fulfill the mitzvah, right? That's what Jews do. We fulfill mitzvah. So, make a plan. Make a plan, right? Maybe you have to buy a house here first. Maybe to sell your house there first. But maybe you have to send your kids to yeshiva here. Maybe you should encourage them to stay here and get married and you come visit your grandchildren. Right? There's a whole process. We're waking up from a long sleep. No judgment, right? just because we're here. Maybe we were uh we came here out because God forced us to. Don't worry, God is going to take care of them too. He's going to force them too if they don't come willingly. But we saw we saw that you should come willingly. In fact, right, you should come quickly to the holy land in order to fill the mitzvah that are dependent on the land itself. And now we understand the next verse. God wants you to fulfill his commands. His his um we call them the civil laws mishpat elohhees. These are the laws of the God of the world of the earth of the land of Israel. Now if you look at verse four, look at number eight, numbers for I'm sorry, that's not it. And look at number 10. So it's 18. Look at verse four and five. And I want you to see that the word mishim andim are switched. Start with verse four in Hebrew. It says it's number 10 on the source sheet is said first and then it says so it's my ordinances and observe my statutes to follow them. Fine. That's verse four. I am the Lord your God. Then in verse five it's there's a switch up is first the comes first then it says this is what a person lives in. Now what the kar is going to do is explain why is it mishim first then in verse 4 and this is going to apply to it doesn't just apply to to Jews this is a principle by non-Jews okay the will prove this is referring to haz let me just give some background about a that if they came to the understanding that these laws are good for society. Society functions well, okay? And they benefit from a well functioning society and they don't believe in God or that they're God-given. They will be blessed in this world and they shouldn't complain because they don't believe in God. They don't believe in the world to come. So there's no problem. They're blessed in this world. They just don't have heaven. They don't have eternal bliss. But some non-Jew who believes comes to the understanding that these were told at Saii. They're in the Bible. There's a God and these are I'm commanded to keep these laws, the seven Noahide laws. So that when he does them, he's doing like a he's doing it because beyond ration. It's it's beyond the rationale. He's already believing in a god. And he is called he's called the pious amongst the nations. And not only will he be blessed in this world for keeping the mish the the the mishbatim but even the hoke that's involved in the seven no laws which is it's god-given. Okay. So he will experience bliss eternal bliss. With that background just to know the difference between a and a mishpot. And we saw in verse four the mishpot is first the hook is second. And in verse five, the ho is first, the mishpad is second. And the clear points out that it says it's the opposite order. So in the first verse, he says it's referring to the world, this world. And because it says now, what's the word? It means like to proceed, to walk, to advance, to grow. This is what we're here in the on the world to do. to go from Madrega to Madrega to raise ourselves spiritually one step at a time. He says in this world a person is called even if you want called an adventurer on a journey. You're moving from one place to another. That's what a human being a human being right not just a Jew a human being is called a mahal because he's mad madrega. He is advancing. He is skipping one step to the next. Like it says in Zakaria chapter 3 verse7. You can find that on number 12. Now this is a little bit mystical because God says at the end I will give you free access among those who stand by. In Hebrew, this is the human being who's righteous will be given. Well, first of all, he's talking to human being. He's mahal. He's advancing in spiritual stages. But where does he end up amongst those who stand still? Meaning the angels. The angels, there's no growth. They don't have free will. There's no advance for an angel. They're stuck in a bad sense. That's just the way it is. Okay? But a man has the opportunity for growth. So the thear brought down zakaria angels are called standing. In fact that's why we stand in our silent in the kadusha and uh the angels are stuck. They're only standing in one place. There's no advance. There's no movement so to speak from one level to the next. They don't have free will. But a person is that's why that first verse number four is talking about the human being in this world. Now that's the first verse talking about this world. Now when it comes to the world to come a person is called we have this famous Gmorrah in Brahos where it says Roam they're going to be sitting in the zashina right with the bliss and the light emanating from the divine presence and they're sitting with their crowns on their head but the very fact that they're sitting means they're not moving. Okay, they're not standing in terms of standing, but they're standing in terms of not moving. Okay, you ever hear that expression, where are they standing? Doesn't mean physically standing. It means where are they at? Like it says in the idea of the idea that the fact that the the righteous are sitting means it's like an example of standing, meaning they're not moving. They're actually sitting in a pleasurable state, in a very restful state. Why are they resting in the world to come? Because there's nothing to do. You earn all your bliss in this world. You earn it here, right? One of the 13 principles is the belief in reward and punishment. So that's later. But where do you do it? You do all the actions here. But by the time you get there, you've acquired your perfection already. By the time you get there, so in the four verse four where mishpatim comes first, we said that's why mishbatim comes first because mishpatim are the civil laws. And I want to just stress now because some people think there are only seven laws when it comes to Noahites. No, there are seven principles. The Ron explains that any law that is ethical or logical, sensical, they're obligated. Okay? You have a brain. God gave you a brain. You know that things are wrong. And it doesn't have to be listed in the seven laws. You just know they're wrong. And you've been warned. You being warned basically are things of reason. They're muscalot, right? Use an enlightened intellect to figure these things out. So that's going to come before the nigla. The reason for the hookim are more of religious of nature and their reasons are not wellknown or revealed or obvious. So what's it teaching you? that that it's not necessarily because of the it's not necessarily because of the it's not necessarily because you are so smart you came up with what's good for society that you're going to end up uh in in the world to come because you're benefiting you know that you're benefiting from it. It says in Perkyote Mor look in Perkyo chapter 3 number two Mishna 2 it's number 14 on the source sheet were it not for the fear of the the authority of the government man would swallow his neighbor alive. Okay so everyone knows if you have Mishbatim and people are following them there won't be anarchy and chaos there you're benefiting from that idea that there is no anarchy and chaos. So there's a physical benefit. Therefore, you're doing it because it makes sense. Guess what? You also have to do the at least for they don't do the Jewish, but they have to. If you ask me, they don't have to, but it's worthwhile accepting the Noah laws because God said so. And that's going to be the difference here. even these that you're fulfill even though the reasons are not revealed you as a Jew you as a non-Jew if you take on this idea and I gave a whole series called beyond the seven a lot of part parts you can see it um I'll put the link below uh beyond the seven because it's not just seven laws it's seven principles And as I said, the ram holds any any mitzvah that is logical or ethical, you're obligated. Non-Jews are obligated in. Now remember the PK says which PK the second verse meaning verse five it says and you will live in them. Well Rashi explains that's referring to the life in the world to come. You'll live in the mitzvah. Okay. And um this seems to be the opposite order. What is that? What does he mean by that? So in if you do the that's what's giving you the merit to live in the world to come to experience forever. the the very fact that there's no real reason no obvious reason that you are not feeling you're not feeling the benefit from the then obviously that you're doing it not for your own benefit because God said so you're doing it for the sake of heaven you're doing it because God your creator commanded you guess what even when you fulfill and you already were blessed in this world. Whenever you're dealing with where you're going to benefit, so maybe that's taking away, right? It's because you're benefiting. Maybe that's why you did it. The actual maintenance of the world is somehow dependent on them. You're benefiting from the world continuing. You will still benefit from the world to come even by doing the mishbl because the verse says it's reminding you you keep the mishbatim but you're doing it because I am hem it brings you to that other worldliness. You're doing it. You're doing it as a you're doing the mishb the clear explains many times that one should imagine just like the you should do the the mishbatim just like the hookim and the hookim just like the mishbim. It's so important and we're actually going to talk about a little bit but anyway because the verse says I am hem the reason you're doing because I am hem who commanded you it says in kohanim in the medish imagine you walk by a pepperoni pizza store and ah what a smell right pig fresh pig sitting on the split spit whatever it's called Man, what a smell. Guess what you should not say? Ew, it's a disgusting. It's big. I can't believe it. Ah, and run away. Take a deeper breath. Say, I'm not going to eat it. It smells great, but I'm not going to eat it because God told me not to eat it. It's okay. So, that's the next paragraph. Now, therefore, what we do, what do we find? The word Av. The word Avs means because of. Sometimes it means because of the reward. there's a reward for but it definitely means a heel and the clear explains also other places that don't uh what's the word don't take light mitzvah like too lightly you don't know the reward right peravo says maybe the the right the light mitzvah are even more um more reward you don't know first of all what's the difference between a light mitzvah and a heavy mitzvah there's different ways to look at it some say well the light mitzvah is it's you don't exert a lot of effort for the mitzvah something easy that makes sense k means light and right okay what else maybe you didn't spend a lot of money for it it was very cheap that also could be maybe um the punishment or the reward is very small so you're going to look at it lightly but the kar is under the impression the word is the same as a light mitzvah because it's not people don't take it seriously it's those things that people would trample on with their heels so to speak right they would make fun of right and we see in the seder pesak that the Russia says you know what is this to you he wants to uproot the service by okay so let's look at what the clear says he says the word av is based on we can see a few different verses in right there's going to be this great reward that is hidden for the righteous in the world to come. This is specifically because of the when you keep the you get more reward in the world to come. And there's a few verses. We're not going to spend too much time on it, but if you look at um 11933, right? Your statues is King David. Psalms 119:33, right? Right. Instruct me in the ways of your that I can keep it every av steps. Another verse in um 112. I'm sorry, it's it's chapter 119 verse 112. I have inclined my heart to perform your statutes forever. Leolam avore, right? also the idea of perhaps the idea of a long reward and then um fine and it's also in the medish on parv this verse in Psalms 31:20 and this is the verse we're dealing with how great is your goodness that you've laid away for those who fear you that you have worked for those who take refuge in you in the presence of the sons of man He's going to claim that the the latter words when it says right that the reward is basically given negative when people mock you when people are against you you're doing the will of God and these are usually the it could be the mishbim too they're going to mock you for but they're especially going to mock you for theim there's great reward okay and that's where he's going with this he's the clear says this thing that they're going to mock you for are theim the mitzvah and how do you know they're the mitzvah or the light mitzvah that are theim right I know so many they left Christianity and they are constantly mocked by their Christian family people who remain behind and they think they're in a cult but they they themselves know the Bible. What do you think? Any punishment that happened to h humankind, mankind, before the Torah was given had to be a warning. God is so merciful that they think the Old Testament God is some kind of a terrible being. He would never ever wipe out Saddam or wipe out with a flood or disperse people building a a high building. He would never punish people without warning them first. So the idea that there were seven no at least six given to Adam proves that God gave the mitzvah at least the seven mitzvah to mankind or he would never have punished anybody. That's not our God. Right? When you say I don't believe in your God, you're right. I don't believe in the God that you believe in either. Right? This is our God is a merciful God. He would never just take anybody out without warning them first. So the fact that these catastrophes happened throughout history is proof that the seven laws are really in existence and because they're especially the once you relate that these are from Hashem so the and the nations they're going to mock us right at least by the paradum right this is one example that's the of all hes Right? The one that makes very little uh under you know clarity and understanding. So that's what they would say. They would mock us. So also and I me as I mentioned that the Russia the one of the four sons of the seder these are the words he uses. I think I have it here. Um we look on Exodus 18 on the source sheet 12 and 26. It shall come to pass when you enter the land that the Lord will give you. And he spoke this is what God says that you shall observe the service. But what does the Russia say? It's going to come to pass if your children will say what is the service to you. So the clear says that this idea of mocking comes more often with the because they're easy to mock. Shane Nigla because there's no real obvious reason and this is like a normal thinking person normal right he doesn't see any logic and he's a Russia he'll make fun of you he won't ask what does this really mean he'll say ah what does it mean right this is something that's negative he says It's something that rubs you the wrong way. It's something that is there's opposition to it, right? To the normal rational mind. Oh, you can't put wool and linen in a garment. Well, today they're discovering there's all kinds of vibrations to different um um material. I mean, they'll figure it out, but in the meantime, it sounds very strange that you cannot put and when you can you put it you could put it in the coing. You have to put it in the coen guttles garment and also tiss when we do have the real teas also it's a whole story why is it these two garments these are the garments of a voda of perfect avoda where these two materials on a superficial level the mystical uh energies don't really mix unless you imperfectly tune what was happened in the first major sin of this world that we're Cen and He, right? Cen brought what? The inferior of the ground. What's the most inferior of the ground? Flax. And And He brought the fats of the animals. You might think he brought a an animal sac. No, he didn't bring an animal sacrifice. He brought wool. He brought wool. And the other brought flax. And because of their conflict, it wasn't resolved. And only if we've reached a high level, we could actually resolve it, which is the guttles garment and the titis when we have the but let's just finish off. He says like I just said, this is referring to something that rubs people the wrong way. That's not rational. As the says, the mitzvah are mitzvah. The next four lines he mentions constantly, right? Especially in our Pik the word is next to the word. You need to do more next to a by when it comes to the mishpim we already said listen society would swallow each other alive. So everyone's guarding it's natural. You don't want chaos. You don't want anarchy. But when you have a it needs extra guarding maharim anytime you have let's say detractors people who want to destroy something when you have nikim destroyers around you need extra guarding like we said earlier in paras on the in Exodus 12 26 which is the verse we have right here God tells us to guard this service which is the Pesak offering Omar and then you have to say back to the Russia who is looking to disrupt the whole service that this shmeir the extra shmeir the extra effort one needs to make to guard these types of mitzvah is because they don't make sense they rub people the wrong way and that is why a person needs extra shir and if you look at the verse as we said in verse four and five uh number 10 it specifically says the word by the h theim look what this look at number 10 but when it comes to and the next verse also the needs extra Shmeira. Okay, so we're going to end here. I'm wishing everyone mamish a fantastic shabus a great life and we'll see you here next week. And um I I usually cannot take the time to sum everything up, but on video you can watch it over and over again and follow the Hebrew. And with that, I wish everyone a great life. [Music] My [Music] mom sh I hold