If Your Brother Becomes Destitute and His Hand Falters with Rabbi Aaron Dovid Poston

[Music] Heat. Heat. [Music] Shalom everybody. Welcome back to the midash. Welcome home to Torah. A warm welcome home to Torah. Uh tonight's shar is going to be dedicated specifically to the subject and to families that suffer from par parental alienation. We'll discuss that a little bit more during the shar. And it is um by our dear friend David Weisskoff. Also in addition to that a raffle to y ben ruse. In other words, our learning should be towards the rush as well as for sariam batm through our learning. They should have quickly and fully. Okay. Uh for those who are new, right, we use the clear as the basis for our discussion. These are not my words. I'm not taking credit for anything that is being said here except for the translation and the explanation. So I do encourage those who are watching us online to um please go down into the description box that we encourage you to learn Hebrew. It's also very if you only read the English, most of the nuances of the lesson are not picked up. You just cannot pick them up entirely from the English. So therefore, we do encourage you to learn Hebrew and to use the Hebrew source sheets. So as an introduction and maybe I think it's it's um appropo to give a little bit of an introduction, we're going to deal with chapter 25 of Leviticus verse 25. So on the page it's 3/4 of the way down and it follows Schmita and Yov, right? In other words, there's a sequence. Bahar para Bahar begins with those ideas and the clear explains that many of the ideas embedded in the para are to teach us faith in Hashem okay amuna in Hashem and you can imagine right just like the Torah says the people are going to ask what are we going to eat if you don't farm you don't harvest and God promises alid don't worry right I'm going to provide in the sixth year enough for three years of crops enough for the sixth year, the seventh year, and since you can't farm in the seventh year, part of the eighth year. So, I'll provide three years worth of crops. So, a lot of the um how do I say the underlying theme is amuna. Now, we're coming in this part in this part is we're going to see doing business, Jews doing business with each other. That's going to be in verse 14, chapter 25:14. Then we get to verse 25 where a person is a little bit destitute. I say a little bit because you'll see why. And he's going to sell his in his his his property, field, his house. And then there's even a further destitution where his hand is faltering. And then there's even a further destitution where he's going to sell himself as a slave to a Jew. And then something even worse, he'll get so destitute he'll even sell himself to a non-Jew. Okay, so there's a progression, but it starts according to the clear as a result of not handling schmita properly. Okay? In other words, handling schmita improperly causes an causes poverty. And he we'll go through it and he'll explain But one of the big concepts that we're going to deal with is called the goal. The person who is a karov, someone who is a relative of yours. It seems like an obligation of families to take care of one another, right? It it says brother, but it also says the one who's closest to you. The brother idea means the Jew comes first. You have to help your own. And we'll see some some laws regarding that. But hakarov love the person who's closest to you. It could be a parent to a child, could be a child to a parent, could be a brother, could be an uncle, but somebody and and you know what? And if you have no family, then whoever is closest to you, your friends hopefully, right? It's very important to have friends, somebody could to come. Unfortunately, I'm going to bring this idea of parental alienation. I mean it goes in every direction hor horizontal and vertical but there's so much dysfunction and there's unfortunately I mean I when I grew up I heard the stories that this one doesn't talk to that one in the family and not our family other families and I said wow I that don't never happened in my family and it has not happened in my family but it's a widespread what's the word disease uh it's a plague so I mean we're right Now in the the uh the counting of the om the spir we're heading towards where what mount si what happens the only way we can really receive the Torah is if we're if we're mamish right is did I say till right where we're standing at the mountain and we're is and it starts with the family that's you're going to see when it comes to when it comes to kindness and uh what they say uh I forget how it goes Money is thicker than blood or blood is thicker than money. How? Anybody know what I'm talking about? Blood is thicker than water than water. Blood is thick. I don't know how that applies to money. But when it comes to really helping, this is your blood. This is you. This is, you know, it's the closest thing to who you are is your brothers and your sisters and your parents and your children. So, I wanted to introduce that idea that there's a goal. there's somebody who's going to come and rescue save a person from extreme poverty. And another idea is and this is the we'll discuss this in Russian in the medish when a donkey is carrying a load and it's it's a little bit wobbly if one person maybe even with one finger right it's very easy to just hold it on as opposed to if it drops to the bottom and it's now on the ground it could be even five people cannot lift it up you'll have trouble so you can imagine before it falters right before it falls. The best thing is to come to the person's I'm going to use the word rescue. You know, we're talking about a financial rescue here. So, let's begin now that you know and let me just re reiterate again the phrases in chapter 25 verse 14. It's dealing with just business. Business we use the word metatalin meaning movable objects that you sell and move. That's because a person could use the money. doesn't mean that they are impoverished. It just means they could use the money. Then you're selling, god forbid, right? The progression is that you're selling your property. And you're not supposed to sell it all. Only part of it. If you really need the money, the suggestion of the sages, right, Jews into real estate, don't sell it all. Hold on to real estate. It's always, you know, it's always it's first of all, you need a place to live and you need a place to farm so you can eat. Okay? And the next stage, God forbid, is the faltering mom is going downhill financially to the point where, God forbid, you have to sell yourself. That's slavery. And then that's to a Jew. We all know how a Jewish slave is supposed to be uh um treated with a lot of respect, right? The Jewish concept slavery is not at all what we think when we when we think about history, world history. And then if you have to sell yourself to a we're not even talking about a regular You're talking about a gertoshave. A gertoshave is a non-Jew living in the land of Israel who vowed against doing idol worship. So at least that's better than the next step of being sold to an idol. Meaning that you don't have to necessarily be uh worshiping the idol, but can you imagine being sold where you're cleaning up and polishing the idols? So that's like the worst step. Anyway, so let's begin with verse 25. You look on the source sheet. If your brother becomes destitute and sells some of his inherited property, the word is used and it means like down. He's becoming destitute and he's he's selling part of, right? Even though in English it says he's selling some of it, but in the Hebrew it's from it. So he's selling something of it part of his inherited property and comes the redeemer his redeemer who's closest to him and I think it doesn't necessarily mean in in relationship alone but uh because it could have been the father or the brother didn't have the money but the uncle does. So it's uh starts with people who are closest to you and voim and um what he wants to do is redeem the brother sale. The sale already took place obviously if you can help them put him in business before he gets destitute. But at this point he's destitute and he sold him he sold the property that the the the neighbor the the the relative can actually uproot the sale meaning they have to renegotiate and get the property back. You can see in Rashi if the brother becomes destitute and sells the teach this teaches us that a person may not sell his field except under pressure of of poverty. So these are in inheritance right how it works in Israel meaning ancient times and will again happen in the future that um each tribe was given a lot a particular place in Erit Israel and it was broken down into families and subfamilies and this stayed within the family forever even when you had except in u u certain cities but we're talking about the general property um went uh from father to son and not only that that if it was sold it would automatically go back and during the jubilee year. So basically if the the the relative came to redeem it in the middle of the cycle so there would be a negotiation based on how many cycles it was used how many crops per year and what's left of the jubilee cycle. Okay. Rashi continues, "Some of his inherited property, this is Jewish wisdom, but not all of it. Scripture teaches us proper conduct, namely, one should leave one field at least, you know, minimum for himself." And the fact that the the the buyer cannot reig there has to be a renegotiation. He has to sell it back to him. The purchaser cannot impede the redemption. Let's look at the clear. That was the verse we're going to deal with. The clear says you see on the sheet where I'm at on 548 right daru. So in in the medish they explain there is they expound deeply they examine it and there's a fact that there is a proximity to you'll see the very fact that we're now dealing with poverty. It's all related to the first cause. Let's call it the first cause because and I don't want to get into all the different angles right now basically is but planting and harvesting is dissa so once a majority of the Jews are coming out of the exile come back to Israel it will become dissa but nevertheless the whole thing nevertheless we do treat it certain acts of work such as planting and harvesting on a dissa level and one should use oats or based in and I don't want to get into the whole idea of the the sale there's the people sell their land to the non-Jews like they do on Pesak but it's a lot different because there is an idea that you're not allowed to sell you the Israel to non-Jews Rabbi Cook gave a a one-time heter that in in the early 20s it was pretty hard to live here we were impoverished And he said, "I'm going to allow it this time, but it has to be relooked at it. It has to be examined every every cycle. If we have an abundance, right? We can live on it, then we shouldn't do you rely on the sale anymore." So, uh, as far as I know, it never really was examined. And if you really examine it well, but there are other issues because many of the farmers are not religious and maybe they wouldn't, uh, do it properly. So, there's a compromise. We can live with compromise, right? But uh each person should still uh ask their own rabbi what to do during shmita year. So if you're selling it, if you're involved in the sale of produce wrongly, this could cause and according to the kar according to the medish, it causes poverty. Sho lavi that if you misuse and by the way when you purchase property that's wrong in in a wrong way the money you get back has kadoo so you have to be careful it's not just the fruits it's the money itself okay I'll call you okay there's actually a bit of proof to this statement because it actually says in verse 14 I mentioned look on source two says when you make a sale to your fellow Jew or and you make a purchase from the hand of your fellow Jew you shall not wrong one another. So the idea in Hebrew whenever we see a double language of a verb as it says I would have just translated as it was a great sale. It was a very sale. It was a sale of a sale. Like it's like an emphasis on the word. There's no reason for that here. So the way to read it, at least look the the way arts grow. I mean, and when you make a sale, what you do is you make sure to sell it to a Jew. That's how to understand it. When you sell something, sell to a Jew, right? But the very fact that it's double the explains the very fact the word is used twice. It's not like an emphasis like we thought but rather teaching you one sale is causing another sale. And what sale is that? the sale of the schmita produce which you shouldn't have done in a forbidden way. And that's going to cause you, God forbid, to now experience the need for money. And you're going to sell sentimental items, things you normally wouldn't sell. You you find things around the house. I need the money. I'll figure out what I what I can sell. And he says perish the reason this now that you need to sell is because you originally sold the produce in a not so straight manner. So this is bringing you now to the second sale of your objects that you would rather hold on to. Like we said in the beginning verse 14 is dealing with metatalene not real estate but movable objects. um this sale this um the original sale of the shmita ends up causing you to sell your some objects and then there's a progression the then you god forbid you end up selling your field the god forbid then you're going to sell yourself and afterwards to ash meaning a non-Jew living in the land of Israel that each one is progressively harder and more severe than the one before it. And just to keep in mind, we know that 14 is talking about because it says, right, you're talking about buying from somebody. Then by the way it says amit twice and we'll see in the rashi why it says amit you have to sell to your friend for your to your people and buy from your people because a Jew comes first in business. Obviously it's when everything's the same. If the goy's giving you a better deal it's a whole another story. When it comes to loans it doesn't work like that. See a loan you're allowed to do interest for the non-Jew and for the Jew it's forbidden. So you come to me for a loan and a comes to me for a loan. I know I'm going to get a better deal from the from the non-Jew. But I I have to give you first, right? Because that's going to be it's a directive in the Pik. It's like a command. So let's see that rashi on verse 14. It says when you make a sale to your fellow Jew or make a purchase from your fellow Jew, the simple meaning is obvious, but the verse can also be expounded to teach you another lesson. Sham, you're still on. Can you mute? Thanks. And h how do we know that when you wish to sell, you should sell to your fellow Jew? The scripture actually says right and when you and when you make a sale to your fellow Jew how do we know that when you come to buy you should buy from your fellow Jew the same thing is used now and you shall not wrong that's a second part of the verse this means wronging through money and then that could be compounded sin number one the sin of dealing with schmita up and perhaps the sin of of um wronging through money can also bring poverty. Okay, greed can bring poverty. Okay, let's go back to the clear and it's the new paragraph that the change there's there's anomalies there's small nuances in the language of these parot that reflects this that teaches this that enlightens right what's the word mo it's from enlightening right it's from teaching. It's going to tell you about it lowcare. Back in verse 14, it never mentions that anybody was povertystricken or destitute. And people do business all the time. They're selling things. Um the zoo. There are times that people get involved in sales of movable objects even though they're not so destitute, right? Their value didn't really plummet. They didn't, right? They didn't lose a lot of their value, but you just need some money. And that makes sense. But when it comes to the property, the real estate, even a small amount of property that you might have to sell, a person would not sell this until they become really in need of money, until they become more level of destitution. But their hands are not faltering. They're not yet on a downslide financially. They might have gone down from their value at this point, but they're not on a downslide. When it says Maddo, we're talking about the hands are basically faltering. I mean, he's really not capable. And what happens? A lot of people unfortunately they exploit, they exploit the vulnerable, right? So he says and then the seller is likely this is a little bit hard because what's the purchaser having ribb so the example I think of is like this you're the owner of the store and a guy comes to you he says I need five I need four candles I need four candles and you say okay this is what it costs for four candles oh I don't have money on me now says you know what take Five. I'm sorry. Take the take the four candles now. I'm going to charge you for five and you can pay me in six months. That's ribbis, right? This whole thing with the credit card system is is problematic. But that's what you're doing to this guy. You're helping him, but you're really taking advantage him at the same time. So that's what I think it means that you're likely to cause even a worse situation taking advantage of or exploiting him as verse 35 35 now enter enters the idea of matayo. So in chapter 25:35 you'll see that number five on the source sheet if your brother becomes destitute and his hand falters besides you. See, we didn't see the hand faltering until 35. So, we started with 14 with matalene. Then we get to 30 25 dealing with selling real estate and he's already destitute. Then we see 35 not only is destitute but his hand is faltering and there he says you shall support him whether a convert or a resident so that he can live with you. So we'll have to see what Rashi says. Um, I just want to finish what the clear card does to say, right? It does say with you, which we didn't see before. So, at this point, there's something that's happening with you. We just said you might be taking it advantage. You're with him. Almostut with his faltering, with his downfall. you may actually have a play if you're going to charge him interest uh a bigger what's the word a bigger play in his his downfall and it's not going on the key yam on the on the um the downfall part on the on the I'm sorry on the um yam on the destitution but it's going on his downfall ano this is what we were discussing that this now has become revealed to you like you are with him you are totally aware of his helpness helplessness that's what it means the his abilities he cannot get out of the situation and you ain't helping you're making it worse but this idea that his destitution you ain't feeling it. It's not really with you because still it hasn't been revealed how much disgrace and shame in public because of his destitution. But once he sells himself, that's like the worst situation a person could be in. I just want to stop here. I want to make sure that we read that rashi in um in source number five where it says right it's chapter 25 verse35 that double language one language of destitute and the second language of faltering his hand and then we have this directive you have to help him what does rashi say don't allow him to fall down and collapse altogether in which case it would be difficult to pick him up again uh from his dire poverty. Rather, support him while his hand is still faltering. That's what it means. You're with him for it is easier to help him out of his trouble. To what can this be compared? How are we going to compare it? How are we going to understand it? Through a mush to a load on a donkey while it's still on the donkey. One person can grasp it. Maybe even one with one hand, maybe with one finger, but it's so much easier just to hold it in place. But once it falls to the ground, it could be that even five people it's going to be very difficult for them to pick up. Maybe they can't even pick it up. What do we say in the PK when it said right in this verse? Whether a convert or a resident. So Rashi says even if he is a convert that would be um a Jew, he becomes Jewish or a Toshav. What's a Toshav? That's a non-Jew who accepted upon himself not to worship idols and he's living amongst you. Okay. So there are two things that are mentioned there. Karen is a I think is that right? Where do you see the word? Oh but it's na they can eat they can eat na right the the gto. Okay no problem with that. So the clear four lines down right we just read that. Okay. So the fifth linear. So what does the puss say in verse 39? See look at number six on the sor sheet. And if your brother becomes destitute with you and is sold to you. So you the Jew are buying this Jewish slave. Right? And so, of course, you're not allowed to work him with slave labor, which is degrading work. You're not allowed to ask your slave, your Jewish slave, to do anything that you yourself are not willing to do. If you clean the toilets, you can ask him to clean the toilets, but otherwise, you cannot ask him to do anything that's considered degrading less than you. Okay? Okay. So the clear card continues at this point when the person sold himself it's obviously and revealed that he is in a very bad situation. He wouldn't have sold himself. He is really destitute. So it's like the worst situation meaning now it's already revealed his poverty, his wretchedness and his pressured situation. It's obvious nobody's going to sell themselves unless they're in that position after the fact he has been pushed right it's proven it's obvious it was a necessity that he had to sell himself when one second now when he sells himself to the gto to the non-Jew living in Israel Then it's like revealed to the whole world, right? Listen, who wants to hang their dirty laundry in public, right? That's the the idea. It's a phrase. Obviously, people do. Maybe they don't. They they they hang their clean laundry in public, but they don't. Nobody wants to hang their dirty laundry in public. And so, now, first of all, it's now revealed to the Jewish community. Now, it's revealed to others outside of the community. if you sold yourself to the to the non-Jew and that's why in verse 47 see before we said he was destitute with you like in verse 39 and um even in verse 20 35 but in 47 it says what's the difference between im and mo one is with you and one is with him we're talking about a third person not a Jew so that's what it means in verse 46 Seven. If a resident non-Jew gains wealth with you, meaning he has the whereabouts to buy a slave and your brother becomes destitute with him. What does it means with him? And is sold to a resident non-Jew among you or to an idol. We'll talk about these two ideas here. So the clear says the very fact says you're becoming destitute with him that the destitution is actually worse when it comes to being sold to the non-Jew than than the faltering. And then he says it's like a progression that both of them are together worse than one of them. The the fact he's with you in the beginning that the poverty is worse than the im of mat. But then it says imo that means with the that's share being a slave to a non-Jew is worse than that's like the worst kind of revealed poverty or shame. Okay. Do you do you recall that when we were in verse 14, we said at the end of the verse when you're doing business, don't oppress in in a business deal. So if you look at Leviticus 19:33, when a so when a stranger sojourns with you in the land to do not oppress him, this is a don't oppress him financially. For instance, don't say to him, now this is not necessarily a gedic for sure geared. You never say this to a a convert, but even to a gertoshav, if they renounced uh what's the word they renounced idol worship, they're now living with you. Don't say to him, don't taunt him, don't oppress him by saying the following. For instance, don't say to him, "Only yesterday you were an idol worshipper and now you come to learn Torah which was given over by the Almighty God himself." Which is interesting. This is another idea that by non-Jews especially gto the living with Jews, they're they're allowed to learn a lot more Torah. First of all, there is a concept right when we come into the land of Israel. Moses was told and then told right he didn't he didn't do himself but he told them you have to write. You have to write the whole Torah on these stones by when they crossed over the Jordan and again in Gagal and by there were three places perhaps but at least one time for sure they wrote the whole Torah in 70 languages. Okay, there's some opinions it was only the ten commandments. There's some that it was the seven laws but it says that the Torah was basically written a miracle in 70 different languages according to many opinions. That's so that when uh non-Jews come to visit the land of Israel, they would know what the seven laws are or they would know what's expected of them in the company of Jews, right? What else would you need the Torah for? Written on these rocks in 70 languages. So, it was for the non-Jew perhaps even to take back with them. It was written on plaster. Or plaster would be, let's say you put clay on it and you copied the words. Remember, people didn't actually write as well as they do or have paper. But if you had clay and it was it was already plaster on the rock, it was like engraved in the rock, it could give the engraving and you take it back with you and you show your your neighbors in your country that you came from. Do we know where it is? No. Exist. We don't know where it is. One day maybe they'll find it. They do a lot of archaeological discoveries almost daily. I think they found in the last month. Two gold rings. Uh where was it? In the city of David. Okay. So, I'm just going over some of the things that we skipped. Um, if you look on verse 47, cuz we mentioned if the the gertoshave, the non-Jew gains wealth with you. It's so fascinating. How did the Goshav get money? How did he become wealthy? He's living in the land of Israel. We treat non-Jews who have given up idol worship and in public, meaning in based it, said they want to keep the seven laws. They take on the seven laws. We treat them with utter respect at utmost respect. H doing business with them, giving them sodaka on a welfare b on a welfare basis, they're like any other Jew, right? Obviously huffically they're not Jewish. But from a welfare point of view, look what Rashi says. A resident non-Jew. It's a even though it says vto in the beginning if you look in the fourth the right later on the verse it saysto so it's like a clarifying again look at rashi it says zto in the beginning a stranger who is a resident meaning a stranger here in this case is a non-Jew not every time the word g appears in the Torah does it mean a geretic or a gertosha. You have to know from the oral Torah what it's talking about and it may not refer at all to either one. It just mean could mean just a wanderer right by Abraham it says gto meaning God wanted him and yet and Yakov to be wanderers and we were going to be in Egypt also as gearing strangers in a strange land. So the word you need the oral Torah to know when each time it's used what it's referring to. And Rashi even mentions even he renders this a gto an oral toav meaning an uncircumcised resident. At the end of the verse it proves this is one person not two. Not a g and a tosh but a gto as it says and might pointed out at the end it says g toshave. Now, what caused this non-Jew to become wealthy? His connection with you. His connection with you. He gained wealth through the blessing of the Jewish people. We have been in exile for 2,000 years. And wherever we went, we made many countries financially um successful somehow somehow. I mean, I just came across, I'm sorry to bring this up, uh, but some of us, you know, had a secular background and we know who Olivia Newton John was. I had no idea that she was Jewish, but more fascinating is not only was she Jewish, her grandfather, Max Bourne was an unbelievable scientist who not only won a Nobel Peace Prize, all right, but he has five students that won. Like, imagine that. I mean that's pretty brilliant right to have taught over to students who also five of them. So anyway that's pretty impressive. Why did I bring that up? Because when the wherever the Jews go we are helping society on on whether it's financially whether it's what do you call from a medical point of view so many discoveries have happened and uh I just you know look what happened. And I think it's a great thing. I happen to it's a great thing that the Jews left all these Arab lands in the 40s and the 50s because if they were there today or for last, you know, 70 years, it would have been very very difficult. Um it was a real blessing in disguise that the Jews had been pushed out. It's a blessing in disguise. Um but you could see wherever any country that expelled its Jews like sand. I mean like huh like England we have we have a Brit telling us what happened in history. Um okay so it says here how did um how did this non-Jew become wealthy? Because his connection with you he gained his wealth through the blessing of the Jewish people. And and what about your brother? He becomes destitute with him. You know why he became destitute with him? because he learned from the non-Jew. It's other words, it goes both ways. The Jews are going to learn from us and succeed. If we get involved with them, there's a big risk of I'll just read the words. What caused his destin destitution, his connection with him because he learned from his deeds. Just the other idea about the idolattor because in the verse there is a progression. Sold to a non-Jew or to an idol. You're not sold to an idol. You're sold to like a cult who then has you working for the sake of the idol. I'll just read the rashi. Without the word, the expression means that the Jewish sold to an idoltor. But when scripture says meaning to uproot, it's making it It's referring to a Jew who sold to the idol itself. Meaning you become an attendant. You, you know, you're sweeping the floors. You're polishing the idols. He doesn't worship at his as a deity, but he does chop wood and draw water for the sake of the cult. Um, just keep in mind, look at source number 9, Leviticus 25:36. It uses two words. You shouldn't take interest or increase. So in Hebrew you have two different words. So you have um which is like to bite and we're going to discuss that a little bit and and ribb which is usery. Okay. Increase. So Rashi says what do these two words mean? The rabbis regard these as one. So every time you give a loan and charge interest, you violate two different commands. Even though it's one act, the Torah is separating into two different things. And there are going to be discussions about it, which we're not going to get into that much, but it's definitely worth investigating. What is this? You shall fear your God. So that's what the verse says. You shall not take interest, but rather you should feel fear your God. A person's natural desire is to take interest. I mean right even those other religions this the daughter religions of Judaism for example Islam is against is against taking interest Christianity for many years that's why the Jews became money lenders because they claimed under their religion that they didn't want to do it but it's okay for the Jews right well it is true that the Jews can't charge interest to non-Jews so it really was okay but I want to get into a fundamental idea and it's something That takes a lot of thought. Why should it be permissible for a Jew to take interest from a non-Jew, right? Jew to a Jew, forbidden. Comes the non-Jew, all of a sudden it's permissible. Doesn't that make us look bad in the eyes of the nations? What's going on here? So, this comes maybe back to the idea, would you ever lend your brother money with interest? Of course not. Family back to what we said. It's blood is thicker than water. I don't know why I said blood is thicker than money, but anyway, blood is thicker than water. This is your blood. He needs a loan. You would never charge your brother interest. We are We are like to the nations. We are supposed to show the world how to treat each other. Now imagine. So why aren't we treating them like that? Because they'll never learn the lesson if we did if we gave them free loans as well. Just try to imagine theoretically, right? They see the Jews, how they treat each other. Fantastic. So they say to themselves, "Listen, I need a loan. Would you give me a free loan?" Guy says, "No, go to the Jews." So it's like it's an excuse that enables them never to really learn the lesson. So the Jew charges the outside, the other's interest, but you can all see what they're doing, how they're treating each other. They should take that lesson back to themselves. Treat each other just like the Jews treat each other. But again, that lesson seemingly, maybe I'm, you know, underestimating humanity or overestimating humanity, underestimating that if we gave each other free loans and when it came to them, we gave them free loans as well. There's no question. Two two, you know, Vinnie and uh whatever his name is, right? Give me another name. Vinnie and Fonzi Fonzi. So they're they're going to, you know, they need a loan to work out a business. We're just going to go to the Jews and get our free loan. And lesson not learned. I don't know if you like that, but I heard that from Rabbi Yokan's wife. Um, it's I think it's very important. If you look at number 11 in Deuteronomy 23:21, however, you you may however give interest to the Gentile, but to your brother, you shall not give interest. It's black and white. We didn't make it up. It's not like it's a rabbitic discussion. Can you, can't you? It's clear that in the in the Torah itself, this is the way it's done. I want to just take you to B Mitsia 71A because it's taught in a Bryce. says concerning anyone who has money. Now this is going to be an inference. We're going to say about one truth and we're going to learn the opposite from it. You have money, you lend it without interest. So what happens? You get a blessing. He who has not given his money with interest. This is in Psalms 155. It's a quote. Psalms 15:5. You gave you did not give your money with interest and you didn't take a bribe against the innocents. Whoever does this never collapses. So if you give loans without interest, you're going to be saved from collapse. Now that means financial collapse. Does that mean physical buildings around you? Most likely it's talking about financial standing. You won't collapse. Now the Gomorrah says from this statement the opposite can be inferred meaning that anyone who lends his money to others with interest who does not who does not okay I'm two lines further than you and it says from this statement the opposite can also be inferred you learn from this that concerning anyone who yes does lend his money to others with interest his property will collect collapse meaning the value or right or maybe the physical property itself will collapse. So the Gomorrah asks, "But one second, we see people who don't lend money with interest to mean they're doing the right thing and we see them collapse financially or their buildings collapse says there's still a difference. There's an explanation. Those who do not lend money with interest, that means they're doing the right thing. Even though they collapse, they can always and will ultimately get up. They will rise, right? they will it's fluctuates but you're not permanent but these who led with interest they collapse and do not rise again um okay so we'll leave it at that we really did not cover the entire clear card but I think we got a pretty good uh basis for this starting with schmita god forbid it can cause poverty and the poverty of a person is could be a progression and we're there to help first of all hakov we have to keep a great pulse an eye on our on our family on our family how to set them up in business how to right make sure that this never comes to be I think that's a great lesson for the world u but love and charity always starts at home and there are lessons here in this parha that you had you know if a rich person comes you know you're supposed to give loans to rich people too even though they're making money off of that but the poor person comes first. Okay, the poor and the who comes first your relatives and after that then the people of your city and after that the people you know so there's a whole progression also starting with the people what they say charity starts at home I think that's a statement and that's true and we'll all learn to be better people and to support our brethren and extend out to the world and hopefully the the world will see how we treat each other if we can only get to that point we're really treat each other with love and respect and that light should shine and others should learn how to treat each other if we're doing the right thing. We'll see you next week. [Music] My name is my birthday. My [Music]