Yigdal Elokim Chai, Final Class (part 5) | Rabbi Dr. Aaron Adler | July 23 2025

Before we get going, today's um shar is dedicated in the memory of um it's sponsored by sponsored by Mark and Deborah Zohar for the yard sites of Mark's parents Kman Kaim Benvi the second above and Esther Bat Moshe the fourth above and uh as usual the entire series um is dedicated in memory of Alisha Frist um Alisha Zalman and Um I um I acknowledge the presence of Halley uh the entire year and I thank you for the thank you for the dedication. It should be a year of soroto vote. >> Believe me, we need it. Okay, it's it's um it's the last year of the Zman, but I mentioned already last week the Rob's allergic reaction to M at the last because Torah has no ending. Uh so you're all culturally invited next week at home on Wednesday at 9:15 to crack a safer and uh you can still learn. You're allowed to do there's no prohibition of Torah study when there's no sessions here at the U program. We're going to do something I think is very appropriate for the three weeks and the nine days and that is the last two lines of the Yigdal. We're almost done with the Yigdal and the last two of the and the last two of the Rambam from his uh introduction to the last chapter of and he has the fundamental number 12 and fundamental number 13 which are all the same thing. So, let's look at the Yiggdal, the last two lines on the page. Some of you have the stapled copy, which is the original, and I only had 13 from last week's collection. So, I copied the first page and the last page. Some of you have one page and a first page and a last page, and that's going to be good enough for today. Yeshua will send in the end of days. Soim is a nice biblical way, a nice poetic way of saying is mentioned in paradak. We just read it two weeks ago and it's mentioned also in so the concept is also mentioned says he gathers all his sons and he wants to reveal to them how things are going to end. Of course, um, he doesn't really spell it out. You expect to get a a date and a place and a person, but you don't get that. So, Kazal say in Parhati that Kadoshu denied Jacobu from revealing the details because he didn't want those details to be revealed that Amis would continue in an unknown and uncharted course. Nevertheless, the Ramban points out that there are elements of in the context of the that Yakov gives to his sons before his passing away. The shaman speaks about the fact that in order to have a healthy society init many many different components and each one of theatim occupied a different aspect of what life communal life and uh agricultural life and military life and political life and all there all that is in the brahot and he says that uh it's very Raf says this it's Very nice to have a a nation that will all be engaged in Torah study except that's not how you build a state. You have to have all the others and yeah. >> So why in the middle of did he do it? >> Why I'm sorry. >> Why in the middle of >> Okay, that's a partial note question. Okay, I can't answer this now because the different explanations of uh what why specifically for one Jacob received that. I'm I'm I'm sorry for the deferring to question but uh it's going to sidetrack and I don't have all the the paranim in my fingertips to to to even respond to that but um the idea of the braot according to rafir was that it's a spread those who were involved in agriculture those in commerce those in international commerce in terms of uh nv naftali but um and then there some involved in in in the leadership like Yehuda and so on you needed all those to have a state and and it's possible that to this end Yakovino is calling out what Erit Israel should be and what should look like and one thing is very very important because the Rambam tells us in his last two chapters of the Mishnet which are his last two chapters of the laws of monarchy and wars he speaks about Mashiach and it's the only cafer that actually deals with the era of Messianic times s and it was pointed out already by lababeba who was very much into msiah now mashiach now that one of the reasons that they say lababucha wanted people to read regularly the the rambom's mishna he proposed three day three chapters a day and you'd finish in a year or one chapter a day and you finish it in three years you'll always get to see that the laws of the era of msiach are just another extension of the laws of Torah today it's not like all of a sudden the the stage is going to the curtain's going to close on the world and now a new curtain opens up and it's the world of Msiah. No, it's going to be an extension and the Ram says that and just as you have cars and trains and planes and boats, you're going to have that in your moto mashia, too. And if you have cell phones now, you're going to have cell phones in your moto mashia. Uh and and and we're going to be technologically advanced. We're not going back to the days of of hari with Mosher Rabenu and Amuel sitting there with with tents and so on. That's not going to be the case. But no and therefore the description of what statehood would be is so relevant in the description of that you can say that Jakov had a glimpse of in the end of days. So is there three times in the Torah without details. We we know one thing in that it's going to have something to do with returning to Israel. there's going to be something we're going to come back to is that's there in the and then of course when you start opening up the then it's expanded whether you're talking about practically all the book or some of it and some of the other half the book for sure are talking about they're talking about and so on they're talking about an era of of shalom in the world you and so on. So at the end of days is going to send his anointed one who we call the and I'll just point out that some have it with a nonit which is based on a dial where he he he mentions but you have to realize he's speaking Aramaic and Aramaic the meit flips into a nunit but y and yin is the same thing. It doesn't mean right wingers. It doesn't mean that God is going to send the right wingers uh you know and although bat righty to be the meliach then that's not the point. The point is is the exact same thing to redeem those who are waiting for the end for his help. Now let's just look at the last line which is resurrection. God is going to revive the dead. You know, it's forever to bless God. Is is an acknowledgment that only has has no end has eternity. I I believe I mentioned already that when we talked about the eternity of the universe, those philosophers who believed it and the Rambam telling us that only God is is the only one who is eternal. Um this brought about a an idea it's not a absolute dogma from Sai but one of the in the and I even quoted my great teacher professor Hershkowitz may herskitz who said that the world's going to come to an end after 6,000 years and the the idea was it doesn't mean it has to happen after 6,000 years 7,000th year of Msiah and then all of a sudden God pushes the reset button. No, no, no, no, no. The the idea is that that only has an an eternal future. Anything that's that has to do with the created world must necessarily have an end. That's why, you know, if you have an electrical appliance at home and you see it's going uh it's it's blinking out, it's okay because that's what happens. Not everything lives forever. So your microwave is not going to live forever and your your toaster is not going to live forever. Your refrigerator is not going to live forever. And believe it or not, neither are we. So only is so the Rambam this poem ends with forever shame but human beings not. So I just want to begin with and then go back to Yo Mashia and end on a high of Yot Mashiach and say where we're moving in this direction. But the Rambam got in trouble. He got into trouble with regard to uh his belief or not believing perhaps inatim. Look at the last page. The last line, the very last line of the last page. It saysar, the 13th principle. The it's if you have the one page, it's the second page on the bottom. If you have the staples, it's just the last source on the bottom. The last it's got to be the end. And it says in the last line, the second word of the second line, it says the 13th is resurrection of the dead and they already talked about it. Now here the printer in the realized that he had so little to say about the 13th, he didn't even give it a special paragraph. If you just look uh just scroll up you see the 12th the 11th the 10th and so on and so on and so on and so on and so on. Each one deserves a new paragraph. So why didn't the printer in the edition simply give us a new paragraph with one line? He continues it in the 12th. Why does he do that? Just like a drush on the printer, you know. Why did the printer do this? The printer did it because and Mashiach are first cousins. They go together. There is a a real connection. Not only is there a connection but according to Rambi Moshman will occur at the time of Yamote Mashiach was what they saw in the predictions of rapes where he talks about the dry bones and people think that's a comics in the Jerusalem post but it's actually a chapter it is I know but it's a chapter in in Yasel where he talks talks about after the milog in chapter 38. Then in chapter 39 he has the peric of the and you see the the bones are are are coming alive. Once again the way many of the paranim explain that vision of the dry bones coming alive is not necessarily the prediction form but rather the revival of Israel. And if you've seen, and I'm sure you have, pictures of heaps of bones when the Americans and Russians entered into the camps and they photographed what this was. And then you take a look at who we are and what we are today in Israel. That is the vision of the Atsamote. I mean, those dry bones have come alive without a doubt. So, it's clearly can be seen in the context of a type of homalytical vision of the revival of Israel. We were down and out, right? From the dung, from the from the garbage. We were down and out. And you see brought us up. So this is something that we talk about. But you can see that chapter 39 as being a chapter of which is fine. Kazal's struggle in Sanad to give us um illusions illusions to the for example Moshe is it doesn't say then sang because it's clearly in the past the Torah is reporting that Amish and Moshe sang the Shir but it says we'll sing ah we'll sing they're going to sing once again. Yeah, you see an illusion. Or in Korak, it talks about the giving of Truma to a and the Torah says you'll give it to Aon. Aaron dies in the midbar in the desert. He never received a kernel of Truma in his life. So obviously the understanding is you give to the Kohanim and Aaron is just a named dropping like the Panim. The poets many times when they spoke about they would use the plural. So it doesn't mean it means who are you know the continuation of because you're supposed to be a Ben to be a that's for sure. So so the Torah says they'll give to the the truma but the says you see Aaron's going to wake up one day and you and it's going to be obviously here in Israel. So we will be able to give him truma and obviously it's going to be a long line for people to give to trauma. why everybody's going to want to give in the truma then all kinds of illusions in the but straight out you really don't have I have two episodes in the with and however we understand that the garra tells us in the beginning of that maintained three keys of uh opening of certain passages and one was the key to rainfall One was the key to childbirth and one was the key to triatam. Okay, so you know it's almost in one breath we're putting which is just awesome. You can't even describe how awesome that event is going to look like with rain. Okay, it rains rains rain is pretty natural and child birth is also pretty natural except that child birth a little bit more one can sense that akadoshu is in the picture. Uh I remember when one of the births of our kids in Burva. So we had a lovely u uh labe midwife there and I asked her after the birth. I said so how did you f how do you feel with the presence of theina? So she like what are you talking about? I said theor says that the kadosh was here at the time of childbirth. She almost fainted. She she was so shook up because she didn't realize she never heard this before and here I'm telling her a piece of news that's not small information that you know I said you know maybe you should go to the mik before you uh come into the because it's the presence of a kadu and so on. to our daughter who is a a gynecologist and fertility expert. She's been in the more than she said it's absolutely 1,000% true what Kazal say that holds the key for child birth because as natural and normal as it is she said there are a million things that can go wrong and they usually don't go wrong they usually don't unfortunately sometimes they do go wrong and then thank God we have you know medical intervention to try our best to intervene and sometimes that doesn't even work but uh the overwhelming ing majority of the births go okay I mean sometimes a little bit more discomfort less and so on but but it's a natural delivery or it's an intervene it's a it's a cesarian that we know how to handle it today and so on but the kadoshb is there's there okay so that's you know a pretty natural event even though there's room for a birka go because it's a life-threatening situation even today but rainfall is a very very normal and you know natural event and so on and you put that all together with. Now the knew what they were doing because if you look at the second of now we talk about rain but we said just okay revives the dead and gives the rain right and said you know you make it's also you know inscribed on how much you're going to earn and so on. He helps people get up. He cures. They're they're in a bind somewhere. Doesn't have to be jail. Sometimes locked into certain scenarios and a kadosh who gets him out. These are natural situations where sometimes you do need, you know, help and guiding advice to to get out of a certain mess. But it's all together that becomes that becomes the the the the finale of this and and almost you'd think that okay it's another thing on the agenda that happens in the world but it doesn't it doesn't happen like that. So why do we we have the second brahad that we talk about and the purpose of the brahavote is to plow the way for some of the in the middle of because only from are we requesting the first three are praise. So there's the that we have a an avenue of of of communication with which comes through and that's why it's fine. And the third we understand also we we acknowledge the fact that we're standing before fine that's all and is also says you should always give praise before you get to the point that it's derived from the beginning of so first he he spells out all the great things that did And he gets the point I'm going to go over the border and come into so first you begin with okay so we begin you're going to talk about you're going to talk about this you so mention that is the one who gives it you're not requesting it in that's why we're allowed to say where does not have direct because it's praise it's praise okay fine praise so so the great praise showing the So the question is why does the Ram not bother in his introduction to where he explains all the 12 and it gets to the 13th and he says it's I talked about it already. It's left to say okay so where where did you talk about it and why was the rama why did he get in trouble because it was suggested maybe he actually doesn't believe it because we go through the whole Mishna Tory and he gives two full chapters about messianic days not a word about because the Ramom against the Ramban the Ramban is 100 years later but the Rambam against that view believes that Msiah is one thing and is something else way down the line of history way beyond Yamot Mashiach and therefore should not be confused at all and does not say one word about in his discussion of Yamot Mashiach and so he puts it as a separate fine we understand that the um where in the whole Mishna Tyra doesn't talk about except for two places as almost a by the way where he talks about and the whole businesses so you can't miss the fact that the second is called fine so he talks about wrote he gives it the nickname. Fine. So he mentions it and invim he's got a list of 24 different categories of people who don't have he says if you deny okay so it's like it's like it's thrown in it's thrown into the shisle you know with all the other stuff but there's no discussion about at all. Soim it's actually eclipsed in the Mishna Tyra and this is what led those in the 13th century to suggest actually in 12th century in the braom's days that maybe Ram is against he got letters from Yemen and he got letters from that what's withim and he writes a letter late in life in 1191 he dies in 1204 late in life um called and he justifies the whole notion of what is all about. And he actually says the following. He says it's going to be an era that will choose way deep into the messianic era where a kadoshu is going to revive the dead sadikim. Sadikim. So you have first of all we're not talking about um a mass opening of graves of every Jewish cemetery of the world. Nope. You're gonna have to be on the list. And to be on the list, you're going to have to qualify as being a sad. And now comes the big question. Which sadikim was he talking about? There's a thing called sadik gamur. And a thing called sadik shogamur. Let's start with sadikur. Incomplete sadik means that when a kadu looks at the list on rashan kipa you're at least 51% in favor in terms of merits and so on 51%. That's going to work for rashana it's going to work because learned you're majority rules. So if you're 51% in the saddic side you're doing good. You're going to have a year that you're going to live. Then there's a thing called but but the garra tells us that doesn't mean it's going to be a year without suffering because the garra contrasts the issue of say for how can you be a a sadic and suffer so says vtolog if a person is an absolute unequivocal sadik then he's going to go through life without any suffering but a sadikur is going to be a person who's going to live and live out his life. But there's going to be a bounces going to be curves and bounces in his life. Sadik shogore. It's going to go with a certain amount of suffering and so on. The tr the problem is that who's a sadik gamore? You know that uh you're going to have to maybe maybe one in any gener every generation maybe today you don't even know that. Then the talks about the flip side. You see rashim today who have a a wonderful life. He says that's a rash a no. That means there must be a redeeming feature in that rash and a baku is giving him some reward in this world. So at the end of his life he's going to have no reward of and rash gamur is rash is you know you know is a complete rash and so on. Fine. So sadikamur maybe just that sadikur will haveim but that doesn't seem to be the situation because says that rain is for sadikim and is just for sadikim on this basis the rama says what he says that it's just for sadikim now rainfall for the when the say it means everybody so it includes sadik no and it includes a rash noamore. It's everybody. It's the spectrum of of humanity and so on means it's you don't have rain on one block where a bunch of sadikim live and the next block where a handful show it doesn't rain in their gardens. You don't have that when it rains. So everybody's a beneficiary of rain and if there's a drought everybody's going to suffer from the drought. So it's across the board and but says just sadikim. So the impression is it's not just one or two in a in a you know in a generation who qualify as but it means that people are fundamentally good people and and and so on will have but says the rabb teasing us they're going to get up from the grave and live and then after a certain amount of time they're going to die again. Why does Ram say that? He explains it because necessarily something that's mortal has to die. Something that's human has to die. Something that's physical has to die. Only is eternal. And therefore, even with doesn't mean it's the end of death. Even though we have aim [Music] as if going to vanquish the death and we sing this at the end of the that's the idea of Rams qualifies and he says yeah there'll be a second chance to live and it's going to be very miraculous extremely miraculous but that person's life's going to come to an end as well and uh and that's the way it's going to be. So then he says not only is the person going to die once again but we talk about as an era. This is going to be a this is an example of where a kadoshu can define the rules of nature. And just as we believe that a kadoshu created the world and creating the world ipso facto means he created the laws of nature. So the mak the one who made the law can suspend the law. So the reason why no one else can suspend the law of nature is because you didn't have anything to do with creating the law of nature. Uh but the kadu who created the laws of nature can suspend it. Rambam says that this anim of simply means that we believe that a kadoshu can suspend the laws of nature and it has happened in the past. and you open up a kish and you see it and it has happened here and there in the days of the and it can still happen and therefore he uses as nothing but a example a class a example of a kadosh suspension of laws of nature because when somebody dies law of nature says it's over and a suspension of that law of nature says that even though the person died the person they live once again. And the belief in is a retroactive belief in every single miracle that a kadosh performs in the from Israel and afterwards in the days of the whatever will be considered a supernatural miracle any type. If you believe in then for sure you believe in and you believe in this and you believe in that and so on. Now even though it was the same Ramba in the morim that claimed that all the supernatural miracles didn't mean that a kadu created something new for the miracle to happen but the new miracle was actually anchored in some type of deviation of nature where normally this wouldn't happen but a kadu caused something that nature deviated but it's the natural law or the deviated natural law or appended natural law which is now causing the miracle. He says it with regard to creams. So you know if you watch CNN CNN you look at the weather report on CNN they have what they call extreme weather. So extreme weather is you know tornadoes and hurricanes and so on. Extreme weather. Now extreme weather is natural even though it's extreme is extreme because it happens once in a while. So we call it extreme weather. You know that um if you take a a a pot of water, fill it up to the top and take a very strong fan and hold it on top of the water, don't put it in the water, you're going to get electrocuted. But if you hold it on top of the water, you're going to see creaty. You're going to see somehow the water split right in front of your eyes because the pressure of the wind of the fan is going to blow apart the uh you're not it may not go all the way to the bottom depending on the strength of the fan, but you can do a laboratory experiment of create. What does the Torah say in part that there was a very fierce strong wind that came and then split the sea. So the Torah is telling us that there was a extreme weather condition that occurred at that moment. So Rama says where was the miracle? The miracle was in the timing that it happened exactly when a kadosh bahu saw that am needed a split red sea. So that was the miracle and I'm just going to digress. You know the Gomorrah says that what did the kadosh do? What does he do after creation? He went on early retirement right? So he did he took on a new profession. He became aim and it's like as difficult as the thing is you think for us is hard but for it's nothing. So what's so hard about it? The answer was the timing. A shiddid needs the right timing. And that's what the kazal say that a kadosh bahu knew the right timing when to bring a a a a fellow and a young lady together because we know of cases where couples have met years before nothing happened and somehow they get set up again and or they meet casually again and they get engaged. Why didn't it happen five years before? The timing wasn't right. The timing it's all in the timing. Okay. So now you have the reason for the uh of the Rama says yes I believe in but this is what it's all about and it's it's almost that's it you know the man's person some will get up and they're going to die again it's a belief in the sus ability of a bud to suspend laws of nature and that's why he doesn't bother going into great detail because earlier in his whole introduction to the kaik he actually does spend some time explaining just what I just summarized but let's get back to Mashiach. Right. Mashiach. Mashiach. Mashiach. Yeah. Right. So, I'll quote the professor Yeshu Leovitz in a line that I say upfront. I do not accept what he's saying, but it's an interesting way of saying what he said. He said, "The belief in Mashiach is the most central belief in Yahad, but oy if it happens." You have to understand who yay was and what that meant by him and so on. The he he was fearful of what might happen in Yam Mashia. How how one of the things that was he was concerned about was what kind of kipash going to wear. I mean he's going to have a black yamaga his n yamama you know a white yamaka you know from I mean what or no yamama or kipashkua you know this was raar lavine the famousaya who said every Jew has a kipah some it's a black kipa some it's a a knitted kipa and some it's a transparent kipahua every Jew has a kipah some kipot you just don't see that's all doesn't mean they don't have a kipah it is a brilliant idea a brilliant idea of avat Israel. By the way, it's a brilliant idea of Israel. Every Jew has his kipa and and whether you notice it or not is totally irrelevant. The um the idea of Melik Mashiach, in order for me Mashiach to be accepted by everyone. So if you take the stand that messiah is going to be a supernatural event and it with it will go other supernatural events like then is going to come down from heaven or something beta mdash is going to come down from heaven which is not so way out in our tradition. Rashi and toot believe that that third beta mikdash is going to come down from heaven and therefore different about building beta mdash are applicable. Um and and and and therefore it's going to be such a miraculous event. Everybody's going to put all their hashkafot all their thoughts that they had on the side and gravitate to Msiah and accept him and so on. Except the Rambam doesn't believe all that. The Ram believes he's going to be a human being born. He's going to develop and he's going to and he's going to be an Isel. The Ram says that Meliah is going to be an Israel personality. And he writes this clearly to Yemen in his one of his letters where he writes there where there are all kinds of false messiahs uh jumping around and Jews need guidance to accept not to accept and so on. So in 12th century you have many many false messiahs and the Rama says they're all false. One of the reasons is Melik Mashia has to be isherit Israel has to be a person who's grounded init all activity is here init okay so the lab don't buy that they didn't they don't accept a few things about the Ramom's view big time they don't what's interesting is that the reb such a big to-do about the fact that the Ram talks about two chapters of Mashiach and and two very essential essential doctrines of the Rambam the kabad you just just sidestepped one is that Mashiah has to be an personality was a great person without any doubts. He doesn't need my my you know marks on this one except that he never was an in his life. So to say he was an isherit that's clearly not going to work. It's not going to work. And the second is the Rambam talks about Barovba. He talks about Barovba and the talking about Barovba is extremely important because the Rambam is actually negating the view that the messianic days are going to be by some supernatural proh process. The Rambam believes that it's going to be part of the geopolitical world. It's going to develop. It's going to happen. And the proof is Rabaka saw as Malik Mashiach. And the Rambam says about Rabi Akiva and I can tell you that the Rambam did not give out marks to any of the Kamim except to Rabaka. He does it twice and um I mentioned it just the other week and we talked about the contradiction or seeming contradiction between the doctrine of free will and the doctrine of providence. Hashkah and Rabaka says four words and the Ram says couldn't have had a better person to say this than Rabaka. I mean my gosh the Ram doesn't say such a thing about anybody and he says about Rabika that there could not have been the sentence that permission is granted. I'm sorry everything is destined everything is known by God. Everything is known nevertheless permission is granted for you to make a choice. So that's in in four words the ram the raika put together the contradiction how can you have free will and providence at the same time take a pick you know uh spinosa from the 16th century in Holland said we're not going to limit a kadoshu so therefore there must necessarily not be free choice and others would say there has to be free choice but then a kadosh doesn't really know what's going on in the future and the ram rejects both he says you have to have The kadu is does have the last week I talked about it that the kadu the concept of time is not relevant. So therefore every moment of our time is past present and future and therefore the future as if it happened already and so on. So here the Rambam is telling us that um that the Melik Mashiach does not have to bring does not have to bring uh uh all kinds of miracles and his proof is he was the greatest. Now again the Ram never says anything about any of the other Tanim to give them a grade. Oh he by the way he was number one. number one but was very special in the Rambam's uh religious personality. What does no mean? Noimm many times in the yeshiva today when you say no you mean the commentators on the Rambam. The word noim is and it means those who slept the armor for the king. Right? Davidid was the no for and then the the has other places where no without exception whenever the phrase noimd if you ever watched professional golf the right the golf the champion the caddy right the golf champion never schlips his club he's got a shamus >> how about the install of Israel >> right so instalas always have >> who doesn't have a right he has helper. He does the schlea, right? The schle. So the noism is the schlea. Exactly. It's the best translation you have. A schlea. So the ra calls the schle of barba. What does that mean? What does it mean? He's the caleb. You you think he went to you think went to battle and he was schleing the sword of barba? No. It means that Rabaka was his right-hand man and gave vindication for the merit. He said, "Yeah, let's go for it." In paradak, right? Zooa. This was Barua. That's what he called him. On the Russia of Dak, there was like there's going to be a star that's going to rise. And his name was Shiman Ben Kuzea. He came from Kaziv. And if you look at Ravgorin's article on the birth of uh parrots and zerak and parrots is the forerunner of David as we have in the end of milak. So where did this happen in vivid and has a whole discussion where it starts from parrots goes down to to to melik and goes down to and so on. He's barba and so on. It's it's phenomenal. So Rabika actually believed that that Barovba was the Melik Hamashiach. He actually believed it and he believed that we're going to revolt against Rome and we're going to have a an independent Jewish state in Israel and we're going to build Betdash. And do you know that Barba for three years was an independent king. They minted coins. Go to the the museum and you'll see coins. Shimon Ni Israel. The f the word Ni means Melik. He was Ni Israel. He was king. Unfortunately, it all collapsed. But they already had plans of building the third beta mikdash. And this is how Rambam understood you want the Mashiach. But he was killed was killed and bet and so on. So they realized it was over. They realized it was over. So what the Ram is really saying is if you have Msiah and it's and he's a candidate for Mashiach and he falls then he's not Mashiach. So I I had a friend of Baba a good friend in Bashva and and I said well the Reb died. So I mean if you don't believe he died that's one thing but if you believe he died so so okay it was good try you know I didn't have anybody better to suggest for Mashia 40 years ago but if he's no longer with us he's no longer with us so the fellow told me that um that he will come up with because the Ramban says that okay that you want to fall on the ramban's view that's okay if I said but if if it's already why shouldn't it be governor melik Why should it be? It should be already, you know, playing the card. So, it should be. So, this fellow tells me that the nishama of the was a Gilgul was a reincarnated Nishama of David. I said, "All right, we're up to Gilgulot. Discussion has ended. Ram doesn't know from Gilgul." Yeah. >> Gilg doesn't have to come from the >> He was a Israel. He wasn't a navy. But was Israel >> and and Yehuda was was Yeah. Yeah. Yeah. It could have been. >> It could have been. Could have been. It could have been. Look, there's a claim that the Rashi had lineage to do Melik. Look, you have to bring it back to the second beta mikdash. And look, most of the kings in second beta midash were not necessarily Malud. They were actually from Ley the Mahan. And and that's one of the big gripes that the Ramban had against the Kashwanim that what they did was perfect 100%. And then they should have announced we are withdrawing from the throne and inviting to take our place members of the Davidic line but they didn't do that. I don't know one politician today that would do something like that and they didn't do it in Bacheni either. So you have you have Rambam telling us uh that Melik Mashiach will come in a natural process a very natural process. Furthermore in Kaneka if I mention the Rambam he talks about uh the he said they restored Mal is for almost 200 years until the destruction of the second bet. Haram knew also that the many of the Kashminian kings were not the greatest. He knew it brought us all the way down to Hardos. But there's nothing negative in that comment. The two 200 years it's a positive statement. It's it's certainly not negative. If anything, it's neutral. Did not the Ram forget that the Kashm kings were levy to Gahanim and that some of them were degenerates Yanay sent the Sanhedrin to Galut to to Mitzam including his own brother-in-law Shiman Metak and and and and they were restored by the next king who was a woman right Schlom Malka who was the the wife of Yanamelik I always wondered why the city of islim decided to honor Yana with street. I mean, it's Schlom Mala gets the tail end of Rahov Yafo, which is a nice straight nice street, but little off to the little curved street. It's Yanamel. It's perfect. It's curved and it's short. It's couldn't get a better street for Yanayamel Mashkah. It was perfect. But u so there were degenerates there in Bayeni up to for sure. And um so so why does Ram speak positively about it? because he wants to say that an independent Jewish state in Erit Israel even with degenerates leading it is better than being subjugated to the Greeks or the Romans. That's what he's saying. And if you have a different shot in the Rambam, stand up and tell me because you'll be wrong. That's what the Ram saying. The Ram believed that um galut which includes being subjugated and he says one of the key component parts of Yamote Mashiach Mashiach to be subjugated by foreign power. That is a key component. And when you achieve Jewish independence in Israel, you're on the road to some type of gula. It may or may not develop into full gula, but you're on the road. And the Ramom saw Khan as a possibility. And the Ram saw Bakba as a possibility. One of the reasons that I make a big to deal about the no phrase in the Ram because this has to do with the aut of Omr where if you just open up a Gamote you find that the students of Rabaka died in an epidemic whether it was corona or something else the Gmorra calls it ascar some type of infectious you know disease that was contagious and so on and you don't go further from that but there happens to be a another source of that period of time it's the letter of Raf Shira Gaon, the father of Rahon, end of the 9th century. And he reports that actually what happened was they died in a Schmad. Now Schmad today sometimes means that somebody convinced you not to be Jewish or converted you to another religion. You know Schmad, but Schmad in the words of Kazal also means died because you you were Jewish, which means you were killed Hashem. And what Rabir is actually saying is they fell in the barba war as students asim as soldiers of Rabi of Barba sent by Rabaka. And I think the Rambam is alluding to this fact by referring to Rabaka as the nos kaleim of barba. No kaleim is exclusively used in the military sense and the gives a hand in the military and what ultimately happened was the um they they they they died. They unfortunately perished fell in battle. All of the students of Rabaka as the whole army of of Barba fell in battle. And the Gomorrah in Yemont wants to know why the Barba revolution collapsed. And the answer was because the students of Rabaka did not have basic respect for one each another. And that was if the students of Rabaka couldn't respect each other, what do you expect from people on the street? And if what brought down Beta Mikdash, the second beta mikdash wasam, Rabika had to answer the question, this was 65 years after the destruction. Did we solve the problem of Sinatrin? And the Gmorra says no, we did not. And that's why the that's why it collapsed. That's why the sec the barba revolution collapses. It was this is a thought on my part that the the use of the clay um what Ram says here he was the uh no limb of Barova but the what's important here is the Ram believes that it's a natural evolution of events and um and he says the following he says we do not have a precise a precise um um date or era when it might happen. What's going to come first? Is it going to be kibbut leot people come back first and then mashia will come or maybe the other way around. Rama says there's no tradition on this contradict each other. One says this, one ni says that. Theim have contradict views on this as well. Everything is up in the air. He says nobody's know what it happens until it happens. He basically says sit tight you know hope for the best and you have to believe that it's going to happen. you ne it necessarily will happen but the question is should we be doing something about it or not and here comes the line of the so in the in the where it says those who are waiting for the end and in the which you know already didn't write that too it's another poetic rendition if you look at the bottom of this page age and this is the famous song. I want to open up Kabak perkbet. Most people never heard of Kabakuk, right? Unless uh those people who know uh Nvi because it's a so you remember from it's the of the second day of but it's the third peric of Kabak. But here in the second peric of Kabak it says and the first is going to be an idiomatic expression that we use today. Many times we say, you know, hang in there. It's going to happen. Just be patient. It's not. Don't you won't be disappointed that the end will come. If you think it's being delayed, it's going to happen. It's going to happen. So from this phrase, so this poet says, so there are those who have suggested that the Rambam is saying we should sit tight and do nothing and just wait because waiting seems to be a passive gesture. And he does say in if you look at the last the last page, don't say nah, it's just going to be late and late and late. So you see the Rambam is using this phrase lifted out of even if he's the delayed, you think he's delaying, you think he's delaying, wait for him. don't sit and calculate when exactly it's going to happen. By the way, throughout history people have engaged in that endeavor. You take their barbanell who in 1506 said he said in 1492 at the time of the expulsion that Mashia will come in 1506 and he had all kinds of proofs to it. So what happened in 1506 and Mashia didn't come. He said I made a mistake. It's 1521. What he did was he was buying time. He was giving people the hope that it's around the corner because if you're in 1492 and you hear Mashia's coming in 1506 so maybe you're going to hang in there and it didn't happen in 1506 1521 by then you know there'll be a new era of amrail and so on it was just a tactic he know when Msiah's coming no he said it and some people also they come up with all kinds of gimmatrius and this and that the Ram says don't do it it's foolish very foolish foolish on a practical level because you're never really going to have the right answer and foolish on a psychological because you're going to be very disappointed at the end of the day and it can cause a lot of leaving of Israel. I mean chapiti I mean there were so many people who went along with chapati and chapati comes along because of the 1648 pgrums the pgrams am was down and out. It was a mini shawah. I mean it's not a small number that 100,000 Jews were murdered in a year and a half and and and and they made a tan at the 20th of Sivan for that. People were ready for a meal mashiach. Boy were they ready the end of the day in in Gaza. He he he becomes a Muslim. He becomes a Muslim at the end of the day. And um okay was a big disappointment. But there were plenty of Gdulli Israel who actually thought well maybe this is it and so on. And what led the satner the whole concept of turicarta even before in the in the in the in the 19th century to be so anti- uh Zionist I mean devoutly anti-ionist the only difference between the satma and the aguda after the state was established was the satma kept going with the same theology but and agura backed off a little bit and said all right now we have a state so we'll cooperate on some level some level but um but the sapn kept it going because they felt that after the sha this was just another messianic movement state of Israel no different than cha was not going to have no future and so on and one of his proofs was you have to sit and wait and wait and wait you're not allowed to lift your finger to do anything except the Rambam thought otherwise the same Rambam who said he didn't mean sit back and do nothing he means wait with a great anticipation but the fact that he gives the green light to mel to is in itself a vindication of proactive stance. The Rambam believes that we're supposed to do whatever we can do to bring it about and there are many writings in the Rambam to this effect by the way is not just the idea of Bakba but is a phenomenal phenomenal proof and therefore a mamea my grandfather used to say it's they say there's an opinion that come on a donkey if it would have said a Mercedes you know it would have been a little bit faster all right the donkey but the moral prague explains that the word kamor comes from the material life and will come in a natural progression of events. So indeed the tells us that we're going to read as one of the after it says I will come in its time I will hasten says that's a oxymoron if it's in its time where's the hastening if it's hastened it's not in its time says there could be two scenarios if then pushes the fast forward button and and and and we get the mashia if not it's going to happen anyway but it's going to take its sweet time in its time in its time apparently that's where we are in its time and it started in the late 19 in late 19th century with the revival of agriculture in I quote gold rabbi gold's a 100 thousand times right where he says that if you want to talk to god go to the kotel if you want to see god go to and see the agriculture in earth is right the re the revival of agriculture and the say that's why we say which is the revival of agriculture before the in gathering of exiles and then comes the next stages which will be and coming mashia so it's natural it's happening slowly slowly slowly slowly slowly slowly So I'll just end with a great hamletic thought of my son who said you can read the word not with a tough but rather with a tet. It means a kick means a kick. When amusel gets a kick in the behind then they're going to stop moving. And um unfortunately unfortunately there's a lot of truth to that. A lot of truth to that. But we have a niece coming on aliyah next month with our family from teneek New Jersey. And once I spoke in Tekk by my brother and I saidishba they wrote all shishes and teneesba right and um be and and we asked her why are you coming she said October 7th >> October 7th sometimes gets a kick and it it moves it jolts people into a shana to stop making the move. I wish I wish that the reasons for people come to her would be a full appreciation of kaducatar and and so on and and everything that entails with kudushhatarats but unfortunately not everybody is pulled by that but they're pulled by other things as Rafuk said in the famous Russia of the three sounds of the chauffar and sometimes it's the cha of the it's the cha of anti-semitism that's going to give people that kick that and god should give us uh this coming tishaba that it should be already part of the which is behind us as a fast. But the fast of of should be and when we come back in the month of it should be a month of vidi it should be a month of connecting with and there's another line to it of which is the abbreviation of we should not only be connected we should be connected one another of helping and of course The last is right. I'm going to Oman and my wife goes to her parents. But that's a joke. Okay. Should all be well and we'll see you then.