How To Start New Life After Mistakes? BERESHEIT | STUMP THE RABBI (281)

Heat. Heat. [music] >> [music] [music] >> Heat. Heat. [music] >> [music] [music] >> to the Torah Center. Don't worry, we like babies. So even if they cry, we still love them. Uh, we're back at the Torah Center in Lauder Hill, Florida. People are welcome to come. The shoe is going to be as delicious as the we have over there that cooked all night. And is tasty. Two different versions, too. There's one, one notif. So, it's good. She was gonna be for the uh and also for the of Ben and all the people that continue to support learn with us. Anyone that wants to donate could go on our website.org. But there's a special start to the sh and to the year. We uh figured there's nothing more special than more Torah. We're going to have our own dear Ravlon do a you're beautiful to camera. So the says that a person that uh that prays first should uh prepare it in his mind and then pray because in those days they didn't have sidu. So it should be clear in his mind and then he starts praying so he doesn't get confused while he's praying. for debates. Leaz and says that uh what is referring to is shouldn't be uh every day because every day we pray and if since we pray every single day we already know even if they knew it by heart back then they know it already every day. So you don't need to prepare it every day again over and over again because you prepared yesterday. So what really he should be saying is that uh the preparation should be for the prayers that we do only uh you know once a year like the prayers of Shah the prayers of Yumip the praise of the high holidays which you haven't done since last year so so says But he's uh you know one of the greatest and he himself prepares every single one of his prayers throughout the whole year. So how could you say that you only should be prepared for uh you know the once a year for uh for instead of preparing every Hey, you can't really use as a as a as a as an example because he only prays once a month. What does it mean he prays only once a month? says he studies Torah for 30 days straight every single month without any stopping to such an extent that he didn't even have the time or ability to pray and then when he finally prays once a month when he takes a break from learning Torah for for those few uh moments he uh recites the uh the you know he practices for the prayer because for him the our everyday prayer is uh you know is is once in a while so that's why you can't really use him as an example So Gabrielle used to this is a extension of the issue Gabriel says that people that are working in the field they uh they're uh uh they are absolved from praying themselves because the guy that's the the uh the he prays and they could hear it and it's as if a they're praying. So the reason why the even mentioned this as a point is because it's saying maybe it's really only relevant to people that don't know how to pray and therefore they need to practice every single day. But if somebody knows how to pray, maybe he doesn't need to practice every day. So what about this whole thing with the where you know if he if he is taking absolving everybody else from their necessity to to pray uh because they don't know how to pray what about if the guy does know how to pray does still absolve him from praying himself or he could just listen like everybody else So it's a uh so the GMA clarifies is that no when he used the example of the people in the fields uh as ones being absolved is wasn't saying that this is who he absolves only but rather even this he absolves meaning he absolves the one that knows how to pray and the one that doesn't know how to pray meaning the one that doesn't know how to pray should have an ex you know you should say listen if he doesn't know how to pray how should he take advantage of somebody else that knows how to pray he should teach himself how to pray says no no no even if he doesn't know how to pray but he listens to the thean will uh will absolve him also. So the the uh debates it again and says wait it cannot be the uh people of the field. Uh it's rather it has to be that even you know people that are there you know not just people that are far away the people in the field was using an example to show you that these people were considered anim meaning they can't pray for themselves because they don't know how. So therefore they're absolved but as far as uh the uh the people that are uh uh that the can actually absolve are people that are there not just people that are far away. Mhm. So the proof that the provides to show that it has to be people that are near is the briatanim the briatanim you know the are blessing everyone you know around the whole world you know when they're given the briatanim but if the people are standing behind the the kwanim instead of in front of them they're not included in the baka why are they not included in the baka because they could have gone in front like everybody So if they chose not to go in front of the to get they don't deserve to be included. So the concludes and therefore from this we proved that was saying that the Kazan absolves the people that are in the fields meaning that they're they're there and they they don't know how to pray themselves and therefore they listen to the and that's enough for them. Why? Because they're anim they don't have a choice. They don't know how to pray. But if a person could pray for themselves they also they have to pray for themselves. And the people and the people that lived in the cities and chose not to come to to hear the prayer, they're not included in the in the what the Kazan is absolving. Only the people that are there foreign. So the say something about the son part of the uh we always mention the uh uh the sons of bapa and the reason why is because they were at the time uh near the completion of the writing of the uh and organizing of the talmud and uh right before it was completed they were all murdered uh of course by the uh the goim anti-semites uh and they were murdered without any children. So we so so we uh commemorate their uh their their life uh because the every time somebody s you know completes a m this because this is like their ch this is like their children and the reason why to add to what the rub was saying is because they were a family that would celebrate the Torah. You know every of anything they were a family that would constantly celebrate it. they celebrated back then we're celebrating it on their behalf in essence over here today. Oh, the uh the uh the says that uh they were very fat and and the reason why were they fat. Why were the mention that they're fat? It's not exactly a uh you know a fashion magazine rather it's because they used to celebrate the Torah where every time somebody would do a they would come and make a whole feast celebrating the of the of the of the Torah. Uh so it became like an attendance list where every time there's a sum they would ask is someone is papa here the son of papa all because they were always at every event for for the if they're here we can start. So the mimm that we say at the uh at the is different than the one that we say during the every day because when in a um >> at the end of the uh the learning that we do every day because the end of the learning we say here we say meaning we're grateful. So why do we say that we're grateful in plural whereas when you learn by yourself at the end you say that you're you're you're grateful because when you're at a say it's as if anyone that attends a it's as if they completed the itself. So therefore everyone here is meriting to be a right now. So even if people here never opened the book, you all became that you did. >> So we say that in in every then also we say at the end of every time we complete learning that uh we toil and they toil. We toil and we get reward. They toil they don't get reward. So now you're included in the ones even if you never opened a book in your life. Now you're included in the ones that toil in, you know, and you get reward. So the question is why does it say that you know they toil we toil, we toil, we get reward, they don't get reward, they get reward, they get money, they get paid. So how come that's not considered a reward? Yeah. >> So the reason why it says we toil and they toil is because not we do and they do but rather we toil and they toil. we toil and we get a reward even if we don't understand even if we uh you know we we misunderstand what we're reading we still we still get a reward whereas a guy that let's say for example he builds a uh you know shelves or he builds closets and all types of things he could toil for a uh you know for a whole month to build it and you placed an order and he gives it to you I want to get paid my uh $1,000 goes yeah but I ordered a blue one you gave me a yellow one I'm not going to pay for it so even though he toiled he's not going to get paid for it. Even he worked he got paid for it. Why? Because unless he gets the results, he doesn't get paid for it. So whereas we we don't need necessarily to get the results to uh to to get rewarded. We get rewarded just for the toilet itself. Amen. Amen. Amen. Amen. Amen. Amen. Amen. Amen. [sighs] This is why we here. This is why we here. Now, I don't just mean here in the beautiful Torah center that each time we here there's more people and this time we even have delicious food, too. Uh, I'm not sure if you guys came for the food or you came for the Torah, but I don't care. Why? Because says that if there's no uh, you know, there's no there's no Torah. If there's no chant, there's no Torah sometimes. So, we got to do what you got to do. Uh, so, we are in a very, very special time in the existence of the world. What do I mean by that? We're in parades. Nowadash is a paras that everybody knows. Everybody heard stories about it. Even people that are atheists, even people that are not religious, even people that are different religions, everybody knows about Bishit. And Besit is a something that is a new beginning. And our sages teach us that in Nissan is when we got our salvation of the Exodus. And in Nissan, we're going to get our salvation in the future when Mashiah arrives. Now, does that mean that Mashiah is definitely coming in isan? No. There's also other times. So, what's the point of saying in Isan he's going to come? Rather the are teaching us that there arepicious times that a decreed for specific things. There's apicious time for when the mashia could come. He could come at during a nissan. Uh there's also anuspicious time for go to be in sukkot. There's times for different things. Now, why is it an asuspicious time to be in or why being a renewal or why is anything that way? Because the says that brings merit to a metorious day and deficiencies to a deficient day. Meaning there are historical days that decreed this is the day that good things will happen. So if there's more good things that wants to bring to the world, this is going to be the day decided that after the did the balagana they did and said about everything about the land, they said bad things about Hashem where they said the can beat all types of nonsense that they said and they lost according to says this bad day is an auspicious day for bad things to happen. So on that day is also on that day destruction of the betas the first one the second one the Spanish Inquisition uh horrible things that happened the holocaust throughout all of history that day has been a bad day why wanted to focus the bad on specific day so it's not spread out the same thing that says that created the uh the uh the bad but He created the Torah 974 generations before he created the world. So the ask why are you even mentioning that you created the Torah 974 generations before he created the world. What uh what are we learning from this? It's before he created the world has nothing to do with me. I wasn't even there. So he says no no to teach you that just like a who created the world created the Torah before he created the world. He also took those bad and he knew that if he puts them all in one shot he'll destroy the world. So what does he do? He puts him a little bit of of these in every generation. A little bit of these in every generation so they don't destroy the world. Now brother gave a where he said that when we read the Torah on where it talks about this is an auspicious time for a person to get healthy. Somebody sick, somebody has illness. This is a special time to pray for it to get healthy. Why? Because at Mount Si, he healed everyone. People that were missing arms grew arms like a starfish. People that were, you know, uh disabled, weren't able to walk, were able to walk at Mount Sai. Why? Why do this? Because when Aml came out of Egypt, they're all, you know, most of them. They're all deformed. Why? They were slaves for the last 200 years. And uh being a slave is not exactly a fun job. It's not exactly a job that's uh easy in any way. They used to beat them up. They used to uh torment them, torture them. They used to make what the Holocaust was like child's play in comparison to what happened to us in Egypt. So when we all came to Mount Sai, people missing arms, people missing legs, people were parapilgic, people missing eyes, every was messed up. So the said to it's not for you. You're coming down. The is coming down. You're bringing a Torah down. The king of kings is coming down to what? To a a bunch of balm. Everybody's missing eyes, missing legs, missing anything. It's not cover for you. So, you're right. Heal him. Everybody healed. The guy that's missing eyes all of a sudden he sees 2020 vision better than he ever saw before. The guy's missing an eyes all of a sudden becomes a could throw a football 500 yards. Everybody became superheroes. Why? Because this was the uh kav for Hashem. But Yashik says just like we saw at Mount Si at that time every year every year that uh that matra is read in the Torah it's an auspicious time for people to heal an especious time to pray for healing. This is also brought even before rebash by the 300 years ago also mentioned that each holiday that we have uh whether it's pim or it's pes or anything else those same miracles that took place thousands of years ago it's an auspicious times for the same miracles to repeat again during that time. So now that we see the suspicious times, let's see what parades is a new beginning and parades tells us not just about the beginning of everything but in the beginning it tells us about the end. Last week we had a 9-h hour shure here. It's our annual sh only the people that were here merited to see all nine hours. Everybody else saw about four hours of it. But the first couple of hours is what interested a lot of people which is this whole talk about the end of days where after you watch that shu you realize that until now until you watch that shu you didn't know anything about the end of days. everything you knew was not even uh half of the uh of the reality because what everybody heard is modern warfare. What everybody heard are things that people watch in the news. But after you hear what the say about the end of days when it comes to when it comes to the different signs that will happen, if you guys could sit on the men's side, that would be better. uh if a uh if everybody hears everything else, you start realizing whatever I heard until now is nothing in comparison to what say. Now in the beginning it says in the beginning of Hashem's creation of Hashem's creating the heavens and the earth when the earth was astonishingly empty with darkness upon the surface of the deep and a divine presence hovered upon the surface of the waters. This is the first two verses and then it says God said let there be light and there was light. Now a billion people could read this verse and understand Hashem created the world there was a heaven and the earth the earth was the world was astonishingly empty literally like the goim read the Torah they read it literally but doesn't read the Torah literally only reads the Torah literally it's not a story book the Torah is a book of laws that has stories in So now to give you an example of how much information could be in just a couple of verses writes in the in the second verse of the tells that the earth was astonishingly empty, darkness upon the surface of the deep and the divine uh you know so you see four different words describing how horrible it was. Says these are four different prophecies. To is referring to the exile will have of Babylon because Babylon was with you know to means without form. Babylon was without form. Vavo emptiness is referring to the Persian in the in the uh Persian Empire. Darkness is referring to the Greek Empire because they wanted to destroy the Torah. And the the face of the abyss is referring to the last exile of the Roman Empire which is the empire of Adom. That is all nice for people that have been learning with me for the last 12 years. This is like alfb for people that haven't learned. This is like who says this is what it means? It's a legitimate question. Who says that is a right? When a person doesn't understand the significance of the the first thing that a person will do is compare the to themsel that's the first thing cuz he knows himself you say well he said that I don't agree with him yeah but he was yeah I don't know what that means I just know that uh I'm also a gdul I'm six feet tall you know so a person doesn't know what So, I'll give you an example. Last week, I gave people an example about how all of the pioneers of the comic books were Jews. Not only were they Jews, we also showed a very convincing evidence that all of the comic book superheroes came from the Torah. Whether it's because the stories are similar or because the stories were already available as number one selling books in the communities that all of these Jewish pioneers that wrote comic books grew up here. We're going to do something else. We're going to prove something else. Anybody like crossword puzzles? Cross word puzzles. Who invented crossword puzzles? It's not a test. I won't test you. I'm just asking a question. Okay, as a rhetorical question. According to the world, the person that created crossword puzzles was a British journalist named Arthur Wayne in the year 1913. Arthur Wayne was a journalist and he put a newspaper he put a cross word puzzle. But what can we do that Arthur Wayne didn't really invent the cross word puzzles? Because we find crossword puzzles already written by Arim 900 years ago. One of the greatest that is merited having was Ira lived about 900 years ago in Spain. First there was a Navar is where he was born Navare and then he moved to Cardoba. He was very close friends with Rabuda Levit. He wrote the Sephar. He was a poet. He was a Torah commentator, a translator, expert in Hebrew, an astrologologist. He also founded something that is called Indo-Arab counting. Today it's called Fibonacci. People are familiar with Fibonacci. It has a lot of wisdom to it in mathematics. Uh it's used for a lot of different things. The problem is that for Fibonacci was that Fibonacci was around 100 years after the Ibanza and Ibanz already wrote everything that uh that Fibonacci said 100 years before he existed. So you don't need to be a genius to realize who came up with Fibonacci. The Ezra was a mathematician, a philosopher, and one of the extraordinary ways that you see him and most people don't realize is that the Hashem uh instills his name even outside of the world of Torah is that there's a crater in the moon. The crater in the moon is named after the Ibanzra. There's a crater in the moon called the Abenezra. Why would a goim name a crater in the moon after the ibnz? Because anyone that understands anything close to wisdom understands that the ibnz was not like anybody else. Now he lost his rabbitical post in Vienna. He traveled all over the world for decades. He went everywhere. He went to England. He went to France. He went to Vienna. He went uh he was in Spain. Obviously, he was in a lot of different places and he had a uh he was the uh rabbi in Vienna, but he lost that job. Why did he lose that job? Because of the same thing that is have been fighting against for the last few generations, which is that he disagreed with people doing uh Torah learning through pilpool, where they delve into something for 500 years, they read the same do for a year. the says don't do that. Read the read the simple understanding of what the says. Read the simple understanding of what the kumas says. Don't start adding your own uh your own two cents to it and get lost. And uh the community in Vienna didn't like that. They wanted to do pilpool. So the says okay quit. This also is a uh is a interesting thing for you know the yeshiva system today is very much into the world of pilpool where they delve into things where I've even met some of that have spent their life in Torah they're let's say in their mid20s 30s but their entire life they completed only one m one m in the reason why is because it takes them so many years to finish one m you know the idea behind it is that you're going to know the m very very well. The problem with that idea as the said is that if you study that way you're never going to get to the rest of the shas you're never going to complete anything and you need answers from other in order to answer the questions of today's you're learning you're going to need answers to answer but if it's going to take you five years to finish then it's going to take you 500 years to to finish and then what about sun and what about makot what about what about the rest of us you're never going to finish you're never going to learn anything so the yeshiva system works this way but many of including rail the stipki and even the Ibanz you know are against the whole system of why the yeshiva system continues to go against the I don't know I'm not here to answer for them but the point is is that this was an important note to bring up because we see that it's not just the recent generations that had a specific way of learning, but rather it's throughout all of history. Now, back to our point at hand. We heard that said that there are four words that mean the four different exiles. And in order to understand the words of the sages, you first have to respect the sages. Not just because it sounds good, not just it's a nice thing to do. They don't need your favors from you but rather it's to understand how far we are from them. When a person says, "Oh, I don't agree with the Rambam." One of the first things that I tried to explain to that person is that you know there's a monkey in the zoo. Do you ever go to the zoo? Yes, I went to the zoo. Rabbi, "What does that have to do with the Rambam?" I said, "You saw the monkey?" "Yeah, the monkey has hands." "Yes, you have hands." "Yes, you're closer to the monkey than you are to the Rambam." Because he also has hands. You have legs. You has legs, you have legs. He eats, you eat. You are closer to him in wisdom, in intellect, in anything than you are to the Rambam. Now to understand that, you have to learn Rambam. You have to learn Rambam in order to understand that you're far away from the Rambam. So since we don't have enough time to learn the entire Rambam right now in this shoe, it's going to take us a little more time than one you. We're going to learn a lot about something about the even that shows us the mindset of how they think versus how we think. If anybody has ever heard of crossword puzzles, they may have heard also of something called a palendrome. A palendrome is a word, symbol, or number that you can read it back and forth like the word abba. word aba al if bet al if you read it back and forth it's the same thing same thing in English aba aba same thing with race car race the word race car you can read it back and forth the word kayak you can read it back and forth it's the same word in cross word puzzles this is an important thing because you know you don't necessarily always have the the order that you want so when you have it back and forth it's a word like that it's easier to find it now the Ibanzra uh one of the things that he was recognized by the world was in and to see how high he is in comparison to a natural genius. How much higher Izza is is through his ways of how he used words. When he was asked an question, if a bee falls into a vat of honey, does that make the honey uncosher. You have a big jug of honey, the bee falls into the honey. And now the honey, anything that goes into honey becomes honey. You put a moose inside honey, over time it will become honey. Needless to say, a bee goes into honey, eventually becomes honey. So the question is, if the bee went into honey, bees, not you can't eat bees. If you're Jewish, no bees. You can eat the honey, no problem. All honey is kosher as long as it's just honey. If they add other things to it, it's not kosher. All honey is doesn't need a kosher symbol. Honey is kosher. Now, what if there's a bee in the honey and the bee fell on the honey and it happened fast forwarded really quickly, the bee became honey? Can you still eat the honey? So, you'd say yes. Well, that would be the way we would answer it because we already know a few things. Ibanz writes, "We explained that the glutton meaning the bee that is in the honey was consumed and incinerated meaning that the bee gets nullified by the honey. This allic answer is not just anic answer but rather it is what's called a super pelindrome. He wrote it in such a way that all the words that are used exactly as he is. If you line them up one word like this, everybody sees what I have in my hand. Uh okay, this is the uh ex everything I just said. This is all the words in order. This seems like oh it's four words. You could read it this way. You could read it this way. You could read it this way. Or you could read it this way. Meaning the answer is not just a paladone of one word. The whole thing is a paladone. You could read it in four different ways. Go try it at home and 50,000 years. Just tell me what you got. And this is just a simple answer he just wrote. Like no big deal. Here you go. Once you understand how unique a word has to be in order to be a pal in the first place. Needless to say to write a sentence as a palendrome. Needless to say, make a wise sentence anchu a palendrome. Then you start beginning understanding what a super palendrome is. Meaning if it was all just one way, that would already be a bigger of big deals. But for it to be four different ways, even the scientific world and every other world of wisdom was simply mindb blown. Another palendrome that the Ibenez wrote was my father living God is your name. Why has the king not come? That was a question. Know from your father that I will surely not be ashamed. I will certainly return to you for the appointed time has arrived. When the Ibenezar was asked how come the Messiah hasn't come, the answer was he'll come when the time comes. The question and the answer are all a palum. You can read it front, you can read it backwards. So when you see that theim had wisdom that's not what the world disrespects which is Torah wisdom but you see that they had better wisdom and everything else too then you start paying attention more to their words. So now when the Torah starts by telling us that there is going to be there is a beginning, but until you get to the end, there's going to be four different exiles. The Torah is not trying to make us pessimistic. The Torah is not trying to tell us life is going to be difficult. Rather, the Torah is trying to tell us that despite the difficulty that you will experience in life, no matter where you're born, no matter how old you are, no matter what gender you are, and no matter how much money you have, if you're going to live in this world, there's going to be difficulty. Some big, some small. But always, you need to know in order to serve Hashem, you're always going to have a chance to restart again, just like we restart the Torah every year. But how many times can a person restart? If there's a couple where their marriage is like, you know, they say when it's a cute couple, they say they're like zooonim. They're like a uh a couple like two doves. But on this couple, they say, "Yeah, they're like two doves." You know, as soon as they're both in the same place, things start flying. You know, they're not exactly the happiest couple. There's, you know, there's a little bit of stone bite problems, let's say. So he says this, she says that, he hurts her, she hurts him. And then the next day say, "Listen, we're stuck with each other. Let's make up." Right? So make up. Okay, I'm sorry. I'm sorry. Okay. Next thing it happen next day happens again. Oh, I'm sorry. I'm sorry. Let's start again. But if it continues happening, you have to start asking yourself how many times can you restart? How many times Shalom. He himself writes about himself. Says, "I started new every day several times." Not only he started new every day. Every day I would restart several times to give myself a better opportunity than I had before because at his level and what he was doing or how he was judging himself, he says, "No, this wasn't good enough. I have to do better." Now, over here, maybe I wasn't I wasn't happy enough. or here I was uh too angry or is here I restart every time and in so many words trying to teach us that restarting is a necessary part of life and needless to say it's a necessary part of living a Torah life and serving a because if a person does not allow themselves to restart properly then they're never going to be able to move forward. Now what do I mean by restarting? Restarting means doing cha, starting clean, starting fresh. Now we restart every year and a person has to restart every time they fall. And is trying to tell us that the right way to restart, the right way to look at doing chuva that was created before Hashem created the world is just like a who created the world from nothing. Your restart has to be as if nothing happened before. If there's an argument between a husband and a wife making up doesn't mean I'm sorry, I'm sorry. Okay, let's be friends. That's not making up. That's just simply compromising not to kill each other. That's just simply her saying, "Listen, I won't put the poison that I planned in your food next time. I won't." And he's going to say, "Listen, I'm going to sell, you know, give the I'm going to get a refund for the gun that I bought." You know, that's what I'm sorry. I'm sorry. Doesn't mean anything. Why? Because if you're still keeping all of that hatred in your heart, all of that sadness in your heart, then you didn't restart. Then the apology means nothing. If every time you look at him, you're still thinking about how he hurt you, then you didn't really restart. You didn't really make any peace. It's the same thing. It's just that you're trying to make things work. Khim tells that restarting and doing chuva has to be in such a way where you have to start looking at it as if it's a creation from nothing. You're starting from scratch. Is compared to the leana and the levana as we get further and further into the month the lean the moon gets smaller and smaller and is gets to a point where you can't see anything and then it reappears. That's is goes down and down and down. Everybody starts writing them off. Okay, this this nation is gone. This guy is gone. This guy's m Shabbad, idol worshipper, missionary. Everybody already writes him off. Why? He's already off. He's off the d. He brings other people this that. Don't write anybody off. Why? He's part of is he can easily renew. He can easily renew. It's a matter of a decision, but that doesn't mean it's going to be easy. Today, a few hours before we came here, I had a shu in Hebrew live with my dear RV, Rabb Fry Kakon. And uh we were live with a bunch of different people and uh this one woman took upon herself to be completely modest, remove all of the pictures she had on the internet which what kind of pictures uh she says she has and she decided to do chuva in one shot. So two gave a blessings and then we started uh talking about other things and people started asking questions and one of the people that was watching the live says I want to donate $100,000 to your organization. It's fantastic beginning of the message. The only problem is I lend money with high with interest. So I told him call that you want to donate but whether you send a h 100,000 or you send me a check for $100 million I will rip it in half and I'm not interested. I'm not interested in being partners to uh to to murdering people's uh businesses. Now this guy was a nice guy and he asked questions why it's wrong, why it's not, but he understood more or less that there's something not kosher about it because he was saying he's specific. Nobody says, "Listen, I want to donate $100,000 and I'm a plumber." Nobody asked you if you're a plumber. Just donate the $100,000. But the guy says like, "I want to donate $100,000 live." Like, you can see this comment. You can see the answer everything. But he lent money with high interest. He knew there's something wrong with it. And he got the answer that he needed to get that we don't want his money. We want his we want him to do chuva to leave the business. Now, of course, it's not going to be easy for him. But the Satan sent another guy that he is a kipa. He is in the fire. He is merchant cash advance apparently uh probably owns a company and he was fighting tooth and nail to try to justify this horrific business. And I tried to explain to the audience that despite all the curses and the insults that the other guy was second guy was saying I said this guy he's saying whatever he's saying but he's staying he's still watching. He's still getting the answers. 10 months ago, I had a guy send me a letter like a mig of how much he hates me. Migail, if he spent that letter writing a novel, he'd probably be a bestseller. But instead, he spent that novel writing about how much he hates me and how I'm the worst person in the world and how I'm wrong about cash advance and how this and how that and literally cursing me. You know what is every curse under the sun. So much so that even David was saying listen this is even worse than Shir. So I responded to him as saying listen here's the information you could curse me or you could read and educate yourself. So he cursed me a little bit more. He chose option you know of cursing and he cursed and he cursed and he cursed and he cursed and I sent him the information. Now you would think somebody like that that's a lost hope not only being very vulgar and disgusting you know and so on but unnecessarily it's not like I cold called him and said listen you have to leave the cash advance the guy reached out to me to just simply tell me how much he hates me so you would think this for sure is a lost cause not four months passed the guy sends me another megu still but this time rabbi I'm so sorry. I can't believe I said those things. Uh, you are 100% right about the merchant cash advance that I'm in. It's a horrible business. I just left it. It ruined my life. It ruined people's lives. It's even worse than what you say. But I don't know how Hashem is ever going to forgive me. Not only for what I did in the business, but what I said to you and what I said about you. I said, "I don't care what you said about me. I just want you to do just leave the business. Everything's okay." Really? You going to forgive me? What do I What do I do this for? To ask for sorryries? No, I do it to help you. So, never write anybody off because everyone is going to get a chance. Now, the other guy that was on the on the uh message today that was cursing and and doing all those things, he's probably in stage one that was, you know, 10 months ago for this other guy. But at some point, he's also going to get a message and he's also going to get a chance to renew. Whether he chooses or not, that remains to be seen. But a person is going to hear this and say okay so if everybody can renew just like the lean renews then what's the point of vidi of saying I'm sorry saying I'm sorry is an absolute necessity in cha the first thing that a person needs to do is stop the sin the second thing that a person needs to do is to commit not to go back to it the third part is to say I'm sorry Now the I'm sorry to is part of the chuva that's necessary. The I'm sorry to your wife or your husband that you offended is part of the chuva. Vidi saying I'm sorry is an absolute necessity. But what the satan tries to do is he tries to turn this necessary part into the kryptonite into the poison pill to ruin the chuva. where the Satan will tell him, "Listen, how many uh sins did you make with women? How many sins did you make in business? How many times did you yell at this one? How many times you do all these sins? You're a criminal. Why should you even do chuva? You made so many crimes, even Hashem doesn't want you." So, the first step of the is to convince you, look, you made so many sins. You're admitting to them. You're saying, "I'm sorry. You did this. you did this, she did. And guess what? He even reminds you of more than you. You forgot to try to get you not to do it. But if a person listens to Ms. If a person wants to serve, he overcomes the first obstacle and the goes away for a little while. He waits until the person starts to calm down a little bit. Instead of watching a shu from Rabbi Ruven, he watches a shu from himself. He watches uh you know he watches a baseball game and he watches once in a while he watches a short clip instead of the full she so he starts to cool down. So what happens the person gets weaker and eventually he falls again he falls for the girl again. She falls for the guy again but he's been doing for 5 years. So what does Satan do? So says look I told you you're a criminal. Didn't I tell you a criminal 5 years ago before you started keeping Shabbat? I told you you're a criminal. Now you pretended to be some sadik. Five years you didn't touch anyone. Five years you didn't eat. Five years you didn't smoke marijuana. Five years you didn't steal from anybody. Five years you did. But now you fell anyway. So you going to go back again? Don't you know you're going to fall again? You can't keep your hands to yourself. You can't not steal. You cannot look. You can't you you're gonna fail. So even if you say to me don't listen okay I'm going to try do chuvi again I did it the first time five years ago I'll do it again this time and I'll do it better satan tells him no okay so you're going to do better okay so this time instead of uh lasting for five years you'll last for a year two years but you're going to be back to me anyway and that's what the satan tries to convince him and at that point if a person does not understand the significance of chuva he could easily fall for the satan's trap and never come out. The greatness of Chuva was created was shown that the fact that it was created before the world was created. And the Rambam writes in chapter 7 number six something that apparently is very important to know. Well, first he tells us what is a person if he doesn't do chva what if he stays in Shabbat? My local rabbi told me that Hashem loves him no matter what and he's going to Eden even if he drives to on Shabbat. Isn't that right, Rabbi? No, it's not right. How do I know it's not right? Because the Rambam says it's not right. And the Rambam writes in chapter 7 number six is great for it draws a man closer to this. And then he says what's a uh implied in this cha that the prophets talk about is to cling to Hashem because chuva brings near those that were far removed whereby this person before he did chuva says the Rambam I'm reading you word for word before he did chuva he was hated by God he was disgusting far removed and abominable Meaning the way the raom describes a person before he did before she did is the worst things in the world. Hated by God. Doesn't say he loved. Hashem loved him. Says opposite. He was disgusting. He was removed. He was an abomination. Now he's beloved by Hashem. He's desirable. He's close to Hashem and he's dear. So here the Rambam says look look at the complete transformation of how a kadu looks at a person after they do cha. And the beautiful thing is that if a person looks at things from that perspective, they'll realize why it's necessary to start fresh. Because whatever the satan is telling you, look, you used to think that you're a sadik for 5 years, but now you fell. You used to think you're there, but now you fell. Don't go back to it. The answer to the satan is you're right. I was a criminal. I did cha. And all the things that you're reminding me that I used to do already erased them. I already said I'm sorry for them. Now that I fell, now that I cursed, now that I stole, now that I fell with this, now I fell with that, this is a new crime. Meaning that this is an easier chad than the first time. And if I was able to succeed for five years, for two years, for two months, overcoming so many other criminals where I used to be abominable, I used to be a toya, I used to be hated by God and I was able to overcome it. And needless to say, I could overcome this one sin that I made now. So I'm not going to listen to you. Why? Because gave me the permission to start brand new. And if I don't believe that forgave me, then that in itself is a sin. That is heresy in the Torah itself because created chuva because he knew that we would fall, not because it's okay to fall. It's not okay to fall. It's expected to fall. What's not okay is to stay fallen to decide I fell. I'm just going to stay down. That's not okay. The Rambam says you made sins. You were not modest clothes. You drove on Shabbat. Whatever you did, start brand new right now. As if it never happened. Yeah, but Hashem, you said that I have to say I'm sorry. Yes. Say, "I'm sorry." But just like the relationship with your spouse, just like your relationship with your customers, just like your relationship with your business partner, if you want the relationship to really continue after there was to vavo inside that relationship, she threw a plate at you, you threw a knife, he wants to sue you, she wants to kill you, all that stuff. But you want to continue. The only way you could continue is treating as if this is a brand new start. I'm sorry. Let's forget it happened because I'm not going to repeat it. Meaning, I'm sorry, but not to the point where it's debilitating. Don't get to a point where you're sorry is so sorry that you're crying every day and you're too depressed to do mitzvot. Your sorry is so sorry that you're crying all the time and it's too hard for you to forget to fight. You're sorry. So sorry that you're debilitated from serving a while being happy because tells us that ultimately it wasn't just all of the different sins of idolatry and immorality that were bad says I did all this because you served me without being without being happy. Why? But I served you though. You said I served you. Yes, you served me but without being happy. You kept Shabbat, but you were miserable every Shabbat. You wanted to uh do something else. You put on fine, but you couldn't wait to get him off. You gave, but you're like, "How much money does this rabbi really need?" You did all these different things, but you didn't do it with you miserable the whole time you were serving me. Who needs such a servant? says, "Listen, if you're serving me and you're doing chuva and you're converting and you convert it and you are serving and you're increasing your but you're harping on the mistakes of your past to the point where you're too depressed to pray to Hashem, you're too depressed to thank Hashem. You're too depressed to say thank you. You're too depressed to even recognize how much good Hashem gives you. You're missing the whole point. You're missing the whole point. Yes, you have to be afraid of Hashem. And yes, it's scary what's going to happen in the coming future with Armus and Gumog and all of those horrible things that says it's in the first first couple of but our responsibility is not what's going to happen in 20 years from now or two years from now or five years from now. Our responsibility is now today. Today we're here. Tomorrow, who knows what's going to be. Today I have to focus on taking a for what I have today. Today I have to focus on moving on brand new from all the mistakes I made yesterday. I'm sorry, Hashem. I'm going to do better today. Not I'm sorry. I'm sorry. I'm sorry. I'm sorry. And I'm so sorry. I forget to do better. Don't debilitate yourself because even if you do it in a relationship where you say I'm sorry or she says I'm sorry but it's always I'm sorry and there's never I love you. There's never let's go have dinner. There's never oh let's say something funny. If the sorry is that way that means you never really forgive. That means you never really moved on. That means that it was never a clean start. The I'm sorry is meaningless. It has to be I'm sorry where it's just like I'm starting new. Why? Because you the king of kings, you decided to give me a new chance. I didn't decide to give me a new chance. I'm nothing less than nothing. You decided through your Tawat to give me a new chance. And because you gave me a new chance, I'm going to do better this time. I'm going to do better this time. And if I fall again, I'm going to try again. And if I fall again, I'm going to try again. How many times? As many times as it takes because that's why I'm here. So there's a bunch of stories in it. But if we don't know the foundation of why we're even learning Torah, which is to apply to our lives in order to serve a then there's no point. The stories of the Torah are not the focal point. The Torah is an instruction set with stories inside it. Just like a Torah, a shield to Torah is supposed to be an instructions of how to live with some stories inside. If it's just stories, misses the point. Why? Because you need to get a message. What's the message? If it's just instructions, people going to fall asleep. She need a combination of both. To finish off, I give you a story. The was an extraordinary Tommy to say the least. But before he became the Blisk, he wanted to just focus on learning. So when the community from Blisk asked him to become the chief rabbi, he said, "No, no, thank you. I'm just learning. If I start leading people, I start talking to people, it's going to take too much time away from learning. Let me just learn. The people of Brisk knew that this is we have to do whatever we can to get him. They sent nearly a thousand Jews to his community, a thousand of the leaders to the Raisk and I said, "We want you to come to Blisk." He said, "No, but I already said no." He says, "You see here with us is a thousand in Blisk. There's a hund thou a 100,000 of us that are all waiting for you. At that moment took the book, closed the book. He said, "If that's the case, now I'm coming." So his son on the way asked him, "Aba, I don't understand. They've been asking you to come for months. You always said no. What changed today? You said that it's going to disturb your learning. You said you're not going to be able to do what you want to do. He says all of the answers, all of the questions, everything you're saying is right. But when a 100,000 Jews are waiting for me to come learn Tawa, I can't say no. So the Balem say, "So maybe we could use the same argument for the Mashiach. Look, so many people are waiting for you. How come you're not coming? Perhaps instead of asking the Msiah why he's not coming, we should ask ourselves, are we like those 100,000 people that were waiting for the Brisk that we're waiting also for the Mashiach that way? Because if we were as eager for the Messiah as people were to have the become thereof, perhaps he would come. It all starts with today. What we spoke about last week is good and it kept us going until this week. Today is another new start. How? Starting today, I'm going to become better tomorrow. I'll become better and tomorrow I'm going to become better the next day. Every day you take it. Don't worry about 20 years from now or 20 years ago. Say, "I'm sorry for whatever mistakes you made in the past and do better today. If you fall along the way, get up, do it again, try again." And each one of us take this, applies this to our lives, and maybe perhaps get to a point where when we speak about Msiah coming, we speak about all the salvation that we want. We speak about all the good things that we all desire. We're speaking about it in really from our hearts and not from some delusional mindset of how we think that this is just going to solve our problems because solve our problems is in our hands. We solve our problems by doing chuva. We solve our problems by saying I'm sorry. We solve our problems by moving forward and we succeed. Now that we got some from it, I want you guys to This is the stump the rabbi series that's been going on for so many years. People like to ask questions. You ask some questions. Give us the answers. Yes. >> They told me the thing about family and something like that. I was like, "Okay, yeah, that that's beautiful." They said that they think it's crazy and disgusting that when when a woman is like on her need that her husband can't comfort them or or like help her or like sit with her or like be near her. They think it's like unfair. How do I explain to them that not that it's not that it's like But like he's not allowed. He needs to be separated from her because he can't touch her because it's obviously like perfectly show >> like and my friends are very like judgmental and strict. >> So how do I explain to them why it's so important that they should not when they decide to get married someday that they should not sleep next to their husband. So the question is she has some friends that apparently are not that uh they are criticizing the Torah by saying that uh if a husband is not allowed to be with his wife, not allowed to hold her hand, not allowed to sleep in the same bed, eat from the same plate while she's nida, which is about half the month almost, then they view it as a very negative thing because it seems like it's a uh it's mean, it's mean-spirited, it's no good and so on and so forth. So, how do you address those things? First part I would say is that we actually have a film on our channel uh that uh was made about family purity. That one of the main focal points of that film is to show all of the health benefits, the health benefits of family purity where the number one cancer that women get in in our generation is in their reproductive organs or anything that has to do with it. And one of the planes, one of the reasons for it is actually when they are promiscuous or they're not uh they don't take breaks and they don't follow family purity. And in fact, this is not just the Torah saying it. This is the scientific world saying it. But anyway, this film talks about all the different health benefits there is for family purity. That's number one. People like to be healthy. People like to be alive. So you should send them. you should watch the film, you should send it to them. If you don't know where it is, I'll send it to you after this. I can send you the uh link. That's one. The second thing is it's their understanding of family purity is distorted because they're assuming that the only way that a husband can show affection to his wife is if he's physical with her. Now, I've been married for 23 years. I have a little bit of experience of being married. I've been doing it for a while. They haven't. I can tell you that from experience, physicality is maybe the priority of couples in the beginning because they're young and they have all types of hormones driving them crazy. But this is not necessarily something that is stays the same level of priority over time. Not that it's not important. It's important, but it's not as important later on. Why? There's more to life than treating the husband and the wife like cows. There's more to life than a piece of meat. And in fact, the more a couple spends time with each other, the more they realize that intimacy, as anyone that learned our series called Jewish intimacy, based on the Ramban's teachings from nearly 800 years ago, intimacy is a highlight that you build up to, not a life. It's not something that uh you're not turning into a chicken. And that's actually what the would constantly rebuke the people to say when we had for example the time of is before men used to have to go to the mikvah every day uh every time they were together with their wives and then said no said no you don't have to go to the mikvah every day why you don't have to go mikvah every day says because I don't want you guys to think that it's allowed for you to be like a chicken to be like an animal where it's just that's that's what life is all about. So if a woman wants a husband then that means that she wants somebody to socialize with her. She wants somebody to relate to her. She wants somebody to cry with her. She wants somebody to explain to her. She wants somebody to understand her or at least try to understand her or if he's really smart try not to understand her but still say I love you anyway. See I told you guys I was married for a long time. So the thing is though is that if a person thinks that physicality is marriage they know nothing about marriage. In fact, if a person thinks that you cannot have a marriage unless it's that way, they know less than nothing. Why? Because when a couple is connected physically, it's not necessarily an indication that they love each other. Not an indication they love each other. It's just an indication that they want to do something. If a woman wants her husband, then if she really wants him as a person, that means she wants to talk to him. That means she wants to relate to him. And what the Torah is telling us is that there is a specific time that a designated for the couple to build the relationship between each other without physicality getting in the way. Why? Because when physicality gets in the way, a person starts thinking in one direction, one goal where that's that's it's a dead-end street or it's a one-way street or whatever other example you want to give. That's the street he wants to get to. The point of the conversation is to get there. The point of buying her the bracelet is to get there. The point of taking her to a restaurant is to get there. In reality, he cares less about what she has to say. She could cry. She could be happy as long as he gets to his destination. That's that's all he cares about. Says that's not a marriage. That's not a marriage. That's a zoo. That's a zoo. You want a marriage, we have to designate a specific time for them to be together, be emotionally connected, be spiritually connected without any disruption. Even if that means they'll sit on a coffee table, one on one end, one on the other end, at a restaurant, in the house, and just talk and just talk. How are you doing? How you doing? How are you? How are you? My friend did this, my friend did that. All the different things they want to talk about. And don't worry, your wife has a lot to say. Hashem brought 10 levels of talking, nine of them for the women. So if a person that your friend wants actually a healthy relationship that means they want somebody to love them for them and if physicality is all they can think about then guess what he doesn't love them for them he loves a piece of meat it's just like people say oh yeah I know the fisherman loves fish no he doesn't he doesn't love fish. If he loved fish, he wouldn't fish. He would leave them alive. He likes the way fish taste. So if you want your your husband to be like the fisherman and you want to be the fish, the do what you want. But if you want a marriage, that means that you have to understand that whatever brought into the world is in order to help you. So when you're not together, that doesn't mean that you go to Alaska and he goes to Zimbabwe. You're not like uh it's not a plague. You don't have a disease. It's just a time to take a break from that. But continue developing everything else that you really weren't able to develop a full capacity when there was physicality getting in the way. When he was thinking in one way, you're thinking in one way and the reality is you want to talk and he wants to end the conversation. So now that he can't end the conversation and go to the direction that he wants, he's forced to be there and actually be your husband. He's forced to be there and listen to you if he wants to stay married and not get that little extra sprinkle on his food. So the beautiful thing is is when people are ignorant about the Torah, it's very easy to judge the Torah in a very negative way because you don't understand what you don't understand. When you don't know Torah, you don't understand. Why should there be a break? Shouldn't they always be together? No. If they're always together, eventually they'll become disgusted from each other. How do we know? Food. Doesn't matter what your favorite food is. Let's say you like steak. Your favorite food is steak. But if I say to you, your favorite food is a steak. No problem. You're going to eat it for breakfast. You're going to eat it for lunch. You're going to eat it for dinner. Every day, all day. That's all you eat. There's no rice. There's no beans. There's no chulant. There's no candy. There's no Coca-Cola. There's no nothing. All you eat is steak. Guess what? In the beginning, yeah, good for me. I'm eating steak. After a week, steak again. After two weeks, just hearing the word steak, you're going to want to vomit. Why? It's too much. I don't want it anymore. Yeah, but you said you like steak. Yeah, but not this much. Not this much. I want a little flavor. If a couple does not allow each other a time to develop the relationship beyond the physical, then they'll eventually become just like the celebrities out there. Celebrities are arguably the most beautiful people in the world physically. That's why they're celebrities. But yet, you don't become a celebrity unless you get divorced five times. And every guy asked, "How could he possibly leave this beautiful woman? How could he leave her?" Guess what? In everybody's eyes, she's physically beautiful. In his eyes, she's disgusting. He can't wait to get rid of her. Why? Too much. Too much chickens. Tolotim animals you have too much of something it becomes disgusting. So your friends have to understand that if they want to build a real relationship like our grandparents that relationship has to be developed with more than just physicality much more than just physicality. And if they really want to learn about what intimacy really is, I have a whole series that's based on the teachings of the Ramban from 750 years ago, almost 800 years ago, called Jewish intimacy. And this series is highly recommended to any couple and anyone that's about to get married because it's not just about the act itself, but everything around it, too. what actually makes it Jewish intimacy versus everything else. And I could assure you, I've had Jews and non-Jews watch that series and tell me it changed our life, our marriage, our perspective on everything. Why? I never even thought of such things. People think that intimacy is just a physical act. For animals, yeah, that's why they have a different word for it. But if if a person if if a couple wants to unite, it takes a lot more than just using uh your your your body as uh as some type of uh tool. And a person has to understand that if you want to have a healthy relationship that lasts, it has to be much more than that. And taking that break each month is one of the times where a couple can actually develop a relationship much more than they can develop it when there is physicality. just simply because there's nothing distracting them. And ultimately, it's healthy for the relationship. Not only uh for for that perspective, but also physically it's healthy for the wife. Much healthier for the wife. It's it's completely unhealthy for for a woman to to do that. And last but not least, it also creates a point where you can miss each other. One of the benefits of, for example, that long-distance relationships have is that they give enough time for each other to miss each other. So when they see each other, they're very excited. Very excited to talk, very excited to see each other, very excited to do everything. One of the downsides of marriages that don't have Torah in them is that there's no missing each other. They don't miss each other. Why? They have everything. It's like it's like uh you know indulging in uh 500 lb of chocolate every single day. And this is the reason why in today's marriages guys want to go on vacation with their friends, not with their wife. Girls want to go on vacation with her friends, not with a husband. Good times are with friends, not the husband. They want to have parties with everybody else. Why? Because this thing that's in their house, it's just there because they need it there. It's not a relationship. It's to satiate lust. So the good times they want with other people because this is the chocolate they had too much of. So that's why if you look at couples that follow and that work on themselves, work on the relationship, work on every aspect of of what Torah says, you'll see that these couples are not only happier, but they also last longer as far as the relationship and they love each other more every year, which is the exact opposite of how all other marriages work. All other marriages in the world work where they think it's supposed to be love at first sight. Love at first sight is one of the lies of the generation. There is no such thing as love at first sight. The reason why is because you don't know each other enough to love each other. And even if you have some fond feelings of each other, you still don't know each other enough to love each other as much as you're supposed to love each other 5 years from now. Why? Because after 5 years, 10 years, 20 years of going through hell and back together, if you're still together, then you love each other. But if you're not willing to go to war together, if you're not willing to go to hell together, if you're not willing to go to Gan Eden together, if you're not willing to go to life together, then guess what? You don't love each other. You just love yourself. So a relationship according to the Torah improves over time. Meaning that 80year-old couple loves each other a whole lot more today than they did when they were 25 years old. Even though she was prettier when she was 25, he was prettier when he was 25. Everybody was prettier when he was 25. But guess what? As far as love is concerned, as far as happiness concerned, as far as irreplaceable is concerned, there's no comparison. There's no comparison. Why? 20 years old, I barely knew her. Now, she's like my piece of my body. So, that's the thing that people don't understand. When they don't learn Torah and they simply judge from a distance, judge from a distance, you see somebody hitting another person, you could automatically assume, oh, he's hitting them from a person. Oh, he's a bad guy cuz he's hitting the other guy. But if you come closer and you see that there's somebody else on the floor and that person that just got hit, he was beating up the other person. So this person that was hitting them now, he was defending the other guy from it's all about perspective. The closer you get to the Torah, the more you see what the picture really is. The more you see what the truth really is. The further you are from the Torah, for sure you're going to get the wrong conclusion. So what I would recommend you do is number one, share that film with them. two, share this segment of the sh with them so they can start understanding. And three, send them the uh the series of Jewish intimacy. I think they'll be very very interested in it because it'll completely blow their mind up and and explain to them what life is really is versus what they thought until then because it starts teaching Torah in a way that every person could understand even in the in in those intimate matters. Yes. about the works of creation and what actually transpired. What can we say to people that are really set in their mind about like evolution about all this fossil or [clears throat] how do you explain dinosaurs like that? So, how can we explain to people since we're init people that believe in evolution, people that believe in uh different things they saw on uh Discovery Channel on the internet about all types of sea monsters and all types of things. That's the question. First and foremost, the Torah does not contradict the existence of big creatures. Whether you want to call them dinosaurs or something else is irrelevant. Uh dinosaurs is a word that was, you know, creation from recent years. It's not something that uh the Torah is not going to call dinosaurs dinosaurs. Uh the Torah Torah calls them. The Torah calls them other names. There's also the animal of that was even around 3,000 years ago. There is a that talks about uh that saw huge animals that were much bigger than dinosaurs are. So the Torah does not say that dinosaurs did not exist. Quite the opposite. The Torah actually says not only did they exist, but they were actually bigger than what the scientific world is familiar with. And they lived much more recently than what the scientific world says. They didn't live 50 zillion gazillion billion ago. Rather 3,000 years ago, he climbed a dinosaur that he thought was a mountain. Some of the sages in the 2,000 years ago, 1500 years ago saw these giant creatures, huge creatures. So, this is not something that the scientific world is aware of yet because for them, the bigger, you know, the timeline is, meaning the older the world is and the longer thing, the less they need to prove everything, the most the more they can throw all types of inconclusive theories and the bigger the grants they get. So when it comes to the scientific world saying that there's big animals, Torah doesn't contradict it at all. Quite the opposite. When the uh to the uh the scientific world or the people that think that they're scientific minded say that uh the the world is uh you know 14 billion years old according to the uh most recent uh uh conclusion by a group of scientists that disagree with a different group of scientists that disagree with a different group of scientists that all say a different amount of time. Um even that doesn't contradict the Torah. Why? Because whether the world is 14 billion years old in your eyes or it's 5,000 and a little less than 5,800 years old doesn't change the doesn't change anything. Now one of the things that a person needs to understand is that even if you want to use the dating systems then you need to know something about them. The dating systems that they use to date fossils is mainly dependent on carbon 14 and all types of dating systems that measure the different layers of the of the world and so on. The problem with those systems is that they all rely on the atmosphere remaining the same in order for the dating to work. Because if the temperature of the atmosphere, the temperature of the world changes by even one degree, then it's a variable that you cannot conclusive conclusively say what it was at that time. Meaning if my dating system says I am saying that this bone is 5,000 years old based on the world today where the highest temperature you see in let's say the desert is 120° or 125° or something like that and the lowest temperature is I don't know minus 0 - 20 - 0 something like that overall we know the low we know the high we know the temperature of the overall world So you have a basis to determine something. The problem is if that base is a variable, meaning it is not the same as it is now, then you have no way of knowing anything that happened before this time because you don't know when it changed and you don't know how much it changed. How would you know if it changed one degree or 50 degrees or 500 degrees? How would you know? And therefore, all of the dating system that say 60,000 and 60 million and 60 billion, they're all depending on more faith in the scientific world than we depend on faith in Hashem. They have to they have to rely on more miracles happening than we have to rely on. So, it's a complete nonsense. Another thing that a person needs to know is that when it comes to evolution of and I've said this many times in the past and some people understand and some people don't. If a person wants to say that everything started from some single cell organism, that still does not contradict the Torah because you still have to explain where did that single cell organism come from because nothing cannot create something. Therefore, that single cell organism had to have come from something superior to it, something that is not subject to time, something that is not subject to space, something that is not subject to the rules of the creation. And if you're already going to say, "Yeah, there has to be something." Then if that something that we call Hashem is above time and space, why are you limiting him to creating a single cell organism that has to go through a whole process for gazillion years to eventually become you that thinks that your grandfather's a monkey? Why can't he just create the monkey? Why can't he just create the person? Why does he have to create why does he have to argue with himself whether the chicken or the egg is going to be created? Why can't he just create a chicken? So the more a person starts delving into the world of evolution and everything, the more I realize it's it's it's an argument that holds nothing. It depends on simply blind faith into a I don't know land. We say we do know. God created everything. They say we don't know where it came from, but something that we don't want to call him God created a single cell organism. So you see that this is choosing not to believe rather than not believing itself. Last but not least, even if a person wants to ignore the origin of the world argument and they want to say that the single cell organism became a lizard, became a fish, became a tuki, became an ant, became all types of things and eventually became a monkey. And the monkey one day decided to walk on two instead of climbing trees. I don't know why he would want to do that. It's much harder life. The monkey wanted to get a job. They want the monkey wanted to pay taxes. The monkey wanted to uh only marry one woman. The monkey wanted to have all these bills, pay the electric. The monkey wanted to pay rent. He was living rent free, eating free. But the monkey wanted problems. Apparently, the monkey is so stupid. He wanted problems. and he decided to be a person. Okay, now his degradation and I'm calling it a degradation because you literally have to be the stupidest monkey in the world to want to be a person. You can live free. Climb a tree and that's your like ambition in life. Eat a banana. You won. You've achieved your life goal. What do you want? You want to pay taxes? Like why? So the monkey wanted to degree himself to become a human and pay taxes and bills. He can't do that in one step there has to be even according to the scientists evolution. Now back to more seriously speaking in order for anything to evolve even if you see some of the things that is not really evolution but we see that there's breeding in dogs for example you know dogs have much more breeds today than they did in the past because of you know breeders made dogs is a much easier animal to breed than other animals. So there's more species of uh of of dogs or types of dogs today than there was 100 years ago and 200 years ago. They do it for sport. they do for other things. Uh they also did it for war purposes to make monsters. But the point being is is that even the dog doesn't just get to the ultimate goal of the breeder on one shot. There's a series of failures that is a necessary failure in order to get to what they consider success. But in order for any of this progress to take place, each one of the steps has to be strong enough to survive as is. Meaning even without further development, for the monkey to get from monkey to human, there has to be steps. Let's call it three steps. There's obviously according even to the sign, there's many more than three, but let's call it three steps. There's the monkey and then there's you or the guy that believes that he came from a monkey. That guy in the middle, he can't just go from him, the monkey, the guy in the middle, then the guy in the middle disappears and there's only the guy that's left today. Can't be that. The guy in the middle has to be strong enough to survive even without further evolution, further development. Because if they're not strong enough to survive, they're not strong enough to evolve. In order for them to be strong enough to evolve, they have to be strong enough to survive as is. Which means the fact that there isn't a middle guy still in the world today shows it's not possible for it to ever be an evolution. Because if the middle guy was strong enough to survive, he would still survive today rather than just the monkey surviving. How could it be that the first step is still here? The last step is still here, but nobody in the middle is here. You're not seeing any uh any human beings climbing trees and eating bananas, but don't want to pay taxes. You don't see any of that. You may see some people that decide to live in the jungle. You may decide you may see some people on Discovery Channel that they uh they live that way, but they're not monkeys. Everybody knows they're not monkeys. They just live in third world countries. They just live in a different civilization, different customs, different culture, and so on and so forth. No problem. But they're certainly not monkeys. If you took those kids before they lived their whole life in the jungle, you took them and you put them in New York, guess what? That kid will be a New Yorker. We'll know how to read. We'll know how to write. We'll know how to steal. We'll know how to not steal. We'll know how to do a lot of things. Why? Because he grew up in a different environment because he's a human. So, this is again seems like to to the people that don't want to believe this seems like an oversimplified explanation of the truth, but that's really all that's necessary. Anyone that wants to believe, a simple explanation is enough. Anyone who doesn't want to believe, even the most sophisticated explanation will not be enough. It's really a matter of choice. Atheist is by choice. It's not by belief. It's choosing not to believe. Because in order to believe that the world came from nothing, you have to have a lot more faith in blindly than to believe that there's a creator that created the world. So, it's simply a matter of choice. Next question. Yes. Do you think >> or if they go about it? [snorts] So doesn't have limitations uh per se as long as the parents do not tell the child to violate the Torah. So if the uh parents uh tell the child to go get them a coffee, uh they get them a coffee. They tell them to go to the store for me, you get a store for them. But if they tell them go drive on Shabbat for me, then no. The answer is no. Now, at the same token, it's not just violating the Torah, it's also harming themselves. A child is not obligated to harm themselves physically or financially for the benefit of their parents. For example, the uh Yakut Ysef writes that uh if let's say the uh the father asks the son to give him money to support him and the son has money but the father also has money but the son is a multi-millionaire and the father just bluecollar guy basic living the son is not obligated to support his father he's not obligated that's not kibu he can and he should but He's not obligated. Not obligated. Why? If the father has a different way to provide himself, then the son is not obligated. Furthermore, if the uh the father is poor and he has a big debt of some kind, again, the son is not obligated to jeopardize his own financial shape. Meaning, he's not obligated to go sell his house just so his father has a place to live. He's not obligated to do that. But if he has a way to help his father, then the sages say we push him to do it. We push him to do it. Why? He's your father after all. So again, there's a difference between obligation and is a a recommendation. There's strong recommendations, there's weak recommendations. But it's also important for a person to know that if they're trying to do the mitzvah of honoring their parents, it's not an easy mitzvah. Especially as the parents get older because when the parents were young, they were strong, they were taking care of kids, they were picking up babies in the middle of a shure and having paid attention to them, all the good stuff, right? But once the parents are 80 years old and they need help to go to the bathroom and they need help to go take a shower and they need somebody to listen to them about how sick they are and they need to listen to them to to somebody to listen to them complain about the same thing for 80,000 time as if you never heard the story. Then guess what? This is the hard part of kib that you can do and you should do. Why? Number one, they did it for you. When you were a baby and you couldn't change yourself, you couldn't feed yourself. You couldn't do anything for yourself. The least you can do is help your parents when they can't help themselves. That's number one. Number two, it's gratitude. It's that you could teach your kids if you are grateful to your parents. Not by saying I thank you, but rather by the way you treat them. Then guess what? You are indirectly teaching your kids how to be to you in the future. There's a story, it's a heartbreaking story, but there's a lot of mousar in it where there was a guy that uh his father was living with him for a while and uh the guy became very successful. He became so successful that uh he wanted a higher standard of living, bigger house, all types of things. And his father was from the old country. His father was old school, simple, and he didn't think that his father fit. So he kept moving his father around the house to different places so he doesn't have to see him. First he moved them from the main room to a smaller room to the kids' room to a further room to the basement. Eventually he said listen kicked him out. Kicked him out. One day the that father had a kid. His son was going to school. It was winter and he sees a homeless person in the middle of winter freezing. He looks at him. He feels bad for him. Wow. He's freezing. He doesn't have a jacket, nothing. He comes closer and closer. He says, "Oh, that's Sabah. That's grandpa." Like, "Sabbah, why are you here?" He says, "I don't have any place to go." Goes, "You don't have a jacket?" He goes, "No, I don't have a jacket." "I'll get you one. I'll get you one." Kid runs to the house. And uh his father says, "Where you going? Where you running to?" He runs to the top of the house to the attic cuz he knows he can't take his father's expensive jackets. His father will beat him up. He can't take his jackets because they're too small. So he goes to the attic to go find some of the stuff that nobody's using anymore. He finds a jacket and he cuts it in half and he comes down the stairs. His father says, "What are you doing? What is that?" A jacket. He looks at the jacket. He goes, "What happened to this jacket?" He goes, "I cut it." Why? He says, "Because I have to give it to Sabah. He's in a street. He doesn't have anything. He's cold." So the father says to him, "Okay, wow. I can't. Okay, you're giving it to him, but why are you giving him only a half a jacket? So the kid says, I'm leaving the second half for you when you get older. As much as that stings, that's the truth. That's the truth. It's easy to write them off. It's easy. Well, I want to live my life. I'm 40 years old. I'm 20 years old. There are seven. They live their life already. But that's the thing. What are you teaching your kids? What are you teaching your kids? So that doesn't mean that a person has to stop their life. If the parents are getting in the way of their marriage, it's creating schlumbite problems. For example, let's say the uh the mother doesn't like your wife and she keeps arguing with you. And because she's arguing with you, your wife wants to run away. Then of course you can't leave your mother in the house and end up divorcing your wife. You have to find your mother somewhere else to be and try to take care of her in different ways. You have to be creative. You have to have patience. You have to do whatever you can. You're not allowed to divorce your wife or your husband just for the sake of honoring your parents. Again, damaging yourself is not expected of somebody. But a lot can be done before it gets to damaging yourself. Most of the time it's a little bit more patience. It's a little bit more gratitude. It's a little bit more reflection to understand that there is Hashem is sending you this test for more than just to annoy you. More than just to annoy you. And again, it's a uh it's not an easy test. The vill said that the hardest mitzvah is to fulfill is honor parents. Why? Because as they get older, it gets more difficult. They become like babies. They want attention. They want time. They want a lot of things. And and and and many times it's it's very very annoying. But a person needs to understand that if Hashem is sending you this test, then that means you need it. Not just your parents. You need this test. Just like I told somebody today, they're going through a difficult test right now. Horrible test, terrible test, awful test for the third time in a row. Meaning they had this test once, miserable. Sometime passed, test happened second times, more miserable. Now third time in a row, same test. Horrible. Why I keep getting the same test? You know why? Because you failed the first two times. Not that you failed that you said, "Oh, Hashem, I don't believe in you." No, is that you did not take you did not take all that you could from the first two test to show that you get the point. If you go to class and you just sit there and when the test comes, you fail every test. Guess what? you get left back. Yeah, but I came to every class. So, if we just needed you to attend, we'd put a doll there in your chair and that would be sufficient. The whole point was for you to pass the test. If you didn't pass the test, you're going to get it again. So, which means that if Hashem is sending you this difficult test, that's because it's not just your parents need that respect, that time, that attention, and everything else, but rather you need it. You need a test and that's what makes it difficult to understand that this difficulty is for our benefit. For our benefit now again it's a each person has a different level of difficulty. As long as the parents are not asking a person to violate the Torah and as long as not damaging their life then they need to do as much as they can to help their parents. If it's the opposite, meaning if the parents are trying to destroy the person's life and things like that, then of course then you're not even obligated to honor them at all. So it's a uh it's something that I think is dynamic also, meaning that it changes from one case to the other. Your situation, for example, may be different. The person next to you and this person and that person, that person, and even if the situations are similar initially, next week they'll be different. So sometimes you'll need some type of ongoing guidance to deal with specific circumstances because maybe you have the answer for today, but next week there's a new situation. So you'll need to ask the same question again. What do I do with this specific situation and you'll have an answer based on that specific situation rather than the general answer that you got. Now if you need to send us questions, you can answer send WhatsApp. We try to answer everybody questions. Next question. Yes. >> It's it's it's it's a it's a custom. It's a custom that some uh some walk around with their uh inside, some walk around with outside, more inside than outside. But it's the same thing also with some inside, some outside. It's a uh the mitzvah of wearing a according to the uh is that a person has four corner garment has to wearit says that if he chooses not to wear a four corner garment and therefore he's not obligated to wearit he will be punished first when there is a decree evil decree in the world why because all this time that you had the opportunity to get a free mitzvah just for wearing a fork garment he didn't take advantage of it which means that you think you have more than enough mitzvot and Hashem is going to show that person that they don't have enough mitzvot so they didn't take advantage of it now so the mitzvah itself is to wear a tit when you have a four corner garment if you're not wearing a four corner garment you don't have the obligation of wearing a tit and of course again a person can wear a tit throughout the whole day at night he goes to sleep he doesn't have to wear tit if he wants to he can I personally do some people don't it's not a big it's not it's not an obligation so the First thing to deal with is the obligation. The obligation is to wear tit. A guy has to wear tit. That's the obligation. Whether he wears it inside or outside is more of a matter of a custom and preference than it is an obligation. A person can if if they feel more comfortable wearing it seat and covering it, then that's what they should do. That's what they should do. Some people are very self-conscious. They don't want to deal with anyone bothering them about uh their uh their Judaism. So if they wear a tit outside, it's more likely that it'll be damaging for them than helpful for them. Why? Because the tit may not bother them that it's outside. But the people will bother them. And if the people bother them and they'll turn them into a target, especially if they're a weak person, they'll weaken them over time. And it'll get worse and worse. And eventually they're not only going to be weakened, they'll take off the tit and perhaps even take off the keeper and everything else. So for a person like that, it's better off for them to simply cover it, especially if they're a new bala and their family is completely secular. On the other hand, if a person is wants to wear that tit outside, they should they should wear it outside. You'd say it's a uh it's a fantastic mitzvah to show off. It's a fantastic way to uh to look Jewish rather than to look like the uh you know like everyone in the world. But again, it's not an obligation. It's not an obligation. Uh if a person wants to do it, same thing with for example pot is not an obligation. The obligation is not to have this cut too short. That's the obligation. Reason why we wear pot we have is to show Hashem that we're doing even more than we obligate. We're showing that we love the so says modu was called the first time in the word shows up is about was because you could see that he was a yud from far away how can you see that he was far away everyone looked alike everyone wore turbans everyone wore garments like this how could you tell that he's a Jew because he had big pot and you could see from far away that's a Jew that's not an Arab that's not a Persian that's not Amalik That's that's a Jew. Why has the others don't have it? So that's why the will call these their their witnesses. These are their witnesses. And there's a funny story that there was once a uh uh a uh Arab uh war against the Christians and the Arabs would go the Muslims would go from town to town killing all the Christians. similar to what the Christians did to the Jews, the Muslims did to them. They destroy their statues and then kill them one after another. But the thing is though is that in those days, people dressed the same, much more than today. So each time they would get the people, they would line them up and determine who is Jewish and who who's Christian, who's not based on whether they have or not, based on other things, other signs. So one time they lined a group of people and among these group of Christians there was one Jew and uh the Jew says to the leader of the of the Muslims I'm a Jew and these are my witnesses. He shows him these are my witnesses my witnesses. The the Muslim liked this Jew so much like this thing. He goes you are you are a Jew. He goes, "Take take uh" he tells one of his uh people, "Take some of the gold that they took from the Christians from they conquered everything. Put a few bracelets on his witnesses." So, he puts a few bracelets of gold on his on his uh on his pot. And then the Jew says, "My witnesses are very strong. They can hold more." So, he says, "Fill them up. Fill them up." He filled them up and let them go. Uh what happened to the Christians? Not the same end. Point is is that do you have to have this? No. Should you? Depends on you. Depends on your circumstance. Depends on your life. Depends on your perspective. Some people yes, some people no. It's not an obligation. So, we have to always make sure that first we do what we're obligated to do. And after we're very comfortable with what we're obligated, if we still feel we want more, we have we ask our rabbi, do you think I should do it? Do you think I can do it? If the Ra says yes, you do it. But if the RV says no, no. There was one guy that wanted to take wanted to take upon himself uh an extra hour of of Shabbat. Wanted to bring the Shabbat an hour early. And he started keeping the Shabbat early. And after he's doing it for a few weeks, he comes he comes to and he tells him how he feels much better now that he's keeping Shabbat for an extra hour and says to him, "Wow, you're keeping an hour. you have extra hour, extra mitzvot, extra this, extra that he goes, for and then says to him, let me ask you a question between you and I. When you go pray, let's say it's you go at 6 instead of 7. So you pray, you finish at 7. By the time you finish, everyone else comes to the sh because to them, Shabbat just started. So they're coming to the sh with their cars. They're coming to the sh at that time between you and I. Doesn't it look like they're violating Shabbat? And the guy says, "Yeah, that's exactly what I was thinking." And then says, "Okay, so from now on, you're not allowed to keep an extra hour. From now on, you're not allowed for you to keep an extra hour." Why? If your is going to turn everyone into in your mind, it's not a it's turning into a it's turning into a donkey. Don't do it. If your stringency will elevate you, will get you better, no problem. But if your stringency, your extra is going to make everybody else seem lesser than you, then it's no good. It's not a stringency. It's a craziness. That's the thing. First, a person becomes a expert in the basics. Little by little if they feel they need more they do more before you know as they ask their rav the Rav knows them better they will tell them if they can handle it if they can't handle if they should do it if they shouldn't do it why they're even doing it what's their motivation in general that's that's the way to go about it a lot of times people start doing cha and uh they start taking on a lot of the exterior mitzvot before the interior even started so they grow a beard right away because the beard grows by itself it doesn't even cost any So they grow the long beard. They do all the things outside, but inside they stay rotten. They're still criminals. So it's better that they don't do all the exterior if they're not going to take care of the interior first. Okay. Ah fair. So he added two things. He says that the uh the puk that says that you see it is specifically referring to the itself not the not the garment itself but the tlet itself. Uh that's the according to many that's what it's referring to that you would see the and not necessarily the the the garment outside. That's one. Two, one of the reasons why the uh they don't wear it outside is because the previous generation theim they used to wear jalabia just like this. So the tit was inside. So when somebody wears it on the outside according to some they're saying what are you saying that you're more righteous than the previous generation? Now again there's no prohibition of wearing it on the outside but there's a reasoning for why everybody does what they does as far as the foundational reason. It's that it's that. That's what I said before. It's combination of all. Kenab in the back. >> Go ahead. So like what is the source for this? Is this true? How do we get saved? >> The uh getting saved go just by eating three meals is really incomplete. Why? Because it's understanding how to sanctify every single meal and your whole life in order for you to benefit from the uh sudashit like you're supposed to. If a person is stealing six days a week, but he ends up eating like a like a horse on Shabbat, he's not going to be saved from go. He's probably going to be the first one that go or amus or one of the other in between will will take out. Uh so eating in itself is not the mitzvah. It's knowing how to eat, how to sanctify the food, how to sanctify the Shabbat, how to sanctify your overall life and distinguish that from the rest of the uh uh week. If he can, then it'll have benefits from it'll have benefits from it'll have benefit from every single including the first one and the last one meaning the first or so it all depends. But to just think that a person can be saved from all the troubles of the world just by eating in itself, that's that's incomplete. It's not it's not really it's not true. There's a lot more to Judaism than just eating. Yes. >> Okay. >> All the governments that we have that are can >> yet all of us I'm sure at one time or another we wear still wear suit jackets suits >> that have four corners but you don't see on >> so if it's good >> follow me >> okay >> not all four are required to somehow not have where >> well it has to be considered four cornered where the the garment is cut in half meaning that if you have let's say a little slit in the back okay that doesn't turn it into a four cornered garment. It has there has to be there's a definition exactly of how it's how it's this four cornered garment is going to be now >> qualified for it has to has to be qualified four corners and also it cannot be round. So the reason why they don't use it on the kaput is because they make one of the uh one of the corners round many times. So that's that's also one of the reasons that they do it. So they they make one of the corners round. Uh sometimes they uh they uh uh flatten one of the corners. They do different things with one of the corners to disqualify the four corners. Yeah. Go ahead. >> Are you using >> this one over here? This one is um uh this I think is the first translation that uh >> um which one >> this is translation byo tugil is the one that the publisher that's asking >> and then the last question. >> Yeah. >> Excuse me Abraham still in better shape. Okay. >> Abraham >> uh and who was trying to steal >> Zar >> and the Torah itself says that Hashem precluded him from doing that. >> I would not allow him to sin against him. So he stopped him from sinning. >> Okay. Uh maybe I'm reading too much into the story, but why wouldn't have Hashem do that with Adam and Eve? preclude them from sinning and then avoid all that happened. >> That's fantastic question. So the question is why did Hashem stop from sinning and he did not stop and from sinning in our so sinning going against Hashem did not impact anybody else per se directly at that time only the generations after in a negative way. they were hurting themsel and Hashem does not want to get in the way of free choice. The whole point of the world is to allow a person to uh to decide for themselves. Everything is from heaven except the fear of heaven. Meaning that Hashem is going to decide where someone lives or dies, rich or poor, male or female, uh you know, have kids or not have kids and so on and so forth. But Hashem is not going to decide whether someone is going to follow him and be do uh or or not. That's a person's decision. That's the whole purpose of life whether you're going to follow Hashem or go against Hashem. So Adam had a choice to make. They made the wrong choice. But it affected at that moment of time only them. It affected because it was only them at that time. there just at the time of Aime his horrible act that he wanted to commit would defile the most righteous person on planet earth. So it wasn't the merit of aime that that Hashem caused that stopped but rather it was the merit of not to want to defile her not to want to hurt her. It was Hashem was protecting Sah not aimed because aimed committed the same sin with thousands and thousands of other women and Hashem didn't stop him. This what he tried to do with Salah was the custom of his people was the custom of his kingdom. Meaning every woman that would come into his kingdom whether she was married or not married or anything she had to go through him first. Similar this is also what the Greeks used to do at the time of the Kanuka story. Okay, Savvi wasn't like only doing this for the first time with he had many wives. In fact, the Midash says that one of the ways that Hashem uh uh uh punished the everyone at that time and got everyone involved and everyone to put pressure on Avi is that Hashem stopped all of the opening openings of everyone and therefore none of the women were able to give birth. None of the women were able to give birth because of this. Nobody was able to go to the bathroom. No one was able to function all because of this. So now from here we understand that these are all the wives of of of they used to be wives of other people because this was the custom of his people. He would just simply take women. So when Hashem stopped him from doing it, it wasn't for his benefit or his righteousness. It was the opposite. It was to not allow such a filthy human being to to touch the next question. Same price. >> We'll ask take another couple of questions. Yeah, buddy. Ysef. leather but it's not allowed to wear um shoes that >> Oh, fantastic question. So, why are we allowed to wear other things that are leather on Yonkip but not shoes that are leather? So, one of the things that the uh uh Torah tells us is not to wear leather shoes because leather was a thing of what the the royalty would wear. Royalty would wear a leather in all the days. Today, everyone could wear leather. Anyone with 20 bucks could wear leather. But in the olden days, it was much more difficult and much more expensive and much more difficult to get. So when somebody would wear, you know, leather shoes, then uh they were in essence they were in a in a uh uh not in a not in a position of mourning or doing cha or anything. This was a position of royalty. wanted us to tone it down a little bit on this day and focus on less material uh that we're walking on. The the impact of leather on the rest of the body wasn't uh wasn't changed. Didn't say anything about not being allowed to wear leather elsewhere because that wasn't the issue that we had in previous generations. But fantastic question. I'm sure there's more to it. Okay. [laughter] Ah, >> okay. That's the one he's adding. >> Ah, so he's adding something else to it. He said also in the previous generations that the uh the leather shoes were considered the more comfortable shoes and says on a fasting in Hebrew is called tanit. Tanit is to torment yourself. Okay. So one of the ways of tormenting ourselves is uh or causing ourselves suffering if you will in uh in the tanit is to not have com comfort under our feet. So when the we would walk on leather we wouldn't feel feel the rocks. Whereas if we walked without leather even any other shoes then we would feel the rocks. It would be it would be more suffering that we're bringing upon ourselves which is fulfilling the uh the purpose of the question. Oh, what's that? >> Oh, another thing he's adding there was some uh among them for example uh uh um of a few from Natana and other places that they actually take upon themselves to never wear shoes or to wear them rarely. Why? in order to bring this uh suffering upon themselves in this world for the generation for themselves and so on. Crocs. [laughter] >> Okay. >> So, how is that fulfilled? >> So, how is it fulfilling it if we're wearing Crocs today? Uh, you know, which uh which I wear all year round. I'm a Crocs. uh and uh and the point is is that how is that fulfilling the purpose of not having comfort? So the specifically said not to wear leather. That's what they said. They didn't say you have to be uncomfortable. Rather you not allowed to wear leather shoes. One of the reasons is because it's not comfortable. It's not the only reason but that's one of the reasons in essence. That's one of the benefits of not wearing leather. But the specific decree is not to wear leather. And therefore, once they said you're not allowed to wear leather, that's where we leave it at. We don't add to what the said because even though technically the Crocs or any other shoe is much more comfortable, the sneakers that people wear or whatever they wear, the shoe was much more comfortable than the leather shoe would be. The did not say don't wear something comfortable. The didn't say don't wear sneakers or don't wear Crocs. They said specifically don't wear leather shoes. And that's what we keep it at. We don't add to the words of the uh and make our lives more difficult than than what's what's necessary. And the same goes with other mitzvot that you'll see also that certain things that the say that made things uh uh difficult in those days don't make it difficult in our days. Actually make it easier in our days. But it's still we're we're allowed to do it because we stick exactly to what the say and not add to what they say because if we add there then people will add elsewhere and before you know it it becomes different to Ken. What? >> And then precious it. >> Uhhuh. Okay. So he says that on we learn all night for a couple of reasons. One is because the the man gave uh gold in order to make the golden calf. uh and uh and uh why don't we do the same thing on why we are learning all night on by the way another reason of why we learn all night on uh on is because when was ready to give us the was fell asleep fell asleep and Hashem had to wake them up. So the tikun for us being asleep at the most important port point of history is for us to be awake all night on. Now why are we awake all night on because the time where seals the decree seals the decree that was issued on Shai and Yumip Shah. There was a decree. Yumipur is we have an opportunity to appeal the decree. Excuse me. We we have an opportunity to appeal the decree meaning get a better decree. And the final decree where it's signed with what say it's signed in blood is ocean meaning blood doesn't change. That's it. It's final. Everything else you could erase. Blood you can't erase. So the final dec. So because we want the final moment before Hashem signs the decree in an unfavorable way, we want to increase our merits as much as possible. So therefore, we learn Tawra all night to increase our merits as much as possible. So if there's a chance to change the decree to become more favorable, then this is our best chance to do it. Very good question. Ken Ken. >> So my question is basically the question that was asking. So are we able to change our let's say because we know that there's certain sins that person commits >> able to change even after. >> Okay. said that is the final seal and it's blood. >> Okay. >> So in that case is a person able to change his depending on >> so yeah so the question is whether a person can change the decree after and the simple answer is yes. How do we know it's yes? So the and also in both of them on page 16 say that decides how much a person is going to get on. He also decides whether he lives dies and so on but we'll work on just as the example here decides how much he's going to get. Now the balmtov saw a uh a person that was a uh you know delivers water delivers water and uh he said how are you and this guy was delivering water Jewish guy was very uh very happy the next day he saw him again and said how are you and the guy says ah life is so difficult it's so hot it's so heavy this thing that I'm carrying same guy same job one day next day next day I'm suffering same job nothing changed from there the explains he goes that's why we see the says that judges every day but the says he judges on so what's what's the if he's judging once once on why is he judging every day he already judged on He's judging every day. So the B explains says on he decides how much money you going to make every day decides how you going to make it. How you going to make it on Monday? You were good. Easy money. Customer comes. Hey Rabbi, I want to donate $5,000. Why? I don't know. I just feel like donating $5,000. Okay. Tuesday comes. Hey Rabbi, listen. Uh I donated $50. Uh, can can can you refund me the money? What? What? I'm losing money. What? Why? What? Why? That's the way it is. Why? Monday, easy money. Tuesday, difficult money. Wednesday, oh, Rabbi, I donate $5 million for the project you want. But that's we're going to get there. But why? Because every day is a different decree. Why every day is a different decree? Judges every single thing you did the entire year. Total account. What' you do? You did good. You didn't do good. You did good. Okay, judges. Okay, that's the decree. Then you have a chance to appeal on on Yokipool. Then you have a final final final chance on that's to get the total plan, the 100,000, the 150,000 that he wants to give you, right? He decided to give it to you. But if a person does change, if he prays, if he gives, if he does cha, he could change a decree. Yeah, but you already signed it. You signed it in blood. Hashem, yes, I signed it on the guy that didn't do chuva. I signed it on a after you did you're not avi you're my son I love you you pray to me every day you say every day the decree was on ai you're not avi you're I signed it on ai that was stingy you didn't give any you started giving m toem All of that money I'm giving you back, it's on top of your you were supposed to get 100,000. Now you're going to get 300,000. Why? Cuz you gave m cuz you gave baka. So a stingy that was a decree on him. But you have I decided the evil decree that was signed was before you prayed for yourself before you said I'm sorry. Before you pray to a mu, you said, "Hashem, help me. I'm suffering. I'm in pain all the time. Everybody's giving me a hard time. Please help me." The decree was before you prayed. Before you prayed, you were avi. But after I see how nice you pray, after I see you have covenant, when you pray, you're not the same person. So therefore, decree is on Abraham. Abraham has different decree than Avi. But if Ara becomes a matum and he goes back to being a again a guess what the decree comes back also decree comes back also why the deal was for a if he becomes if he goes back to being a so that's why the explains every day judges how that decree is going to how the decree is going to come. So it changes based on a person's mim. K >> I want to just tell you my perspective. I feel very self-conscious. Why? Because there's people like social media. >> He's somebody that represents Judaism. and so I don't want people for example when I'm walking outside publicly to keep I don't want those people to associate me with someone like that's the reason I'm not so comfortable like wearing out in the front so how does a person for example overcome this subconsciousness and get himself be proud of >> oh okay so so he's saying I want to be I want to be more look more Jewish exterior here. But I'm self-conscious because there are some criminals like and other that everyone knows that they're Jewish, but they're criminals. They make so I don't want the goim to to associate or even the secular Jews to associate me with this criminal. So the answer to that is so how come you don't use the same argument the opposite way? Meaning the goim have a lot more criminals than us. The secular people have a lot more criminals than us. If you calculate how many criminals are coming from secular neighborhoods, how many criminals are coming from the non-Jewish world and you compare that to the religious community and Jewish community, there's no comparison. You compare their divorce to our divorce, no comparison. You compare the vicious, heinous crimes they commit on a daily basis, murdering each other just for just for what we do, nothing. So how come we don't How come the doesn't convince a person? Listen, you shouldn't look like the go. Why? Everyone's going to associate you to criminals. Everyone's gonna assoc you associate you to the guy that just uh killed 50 people just for fun because he wears a t-shirt and you wear a t-shirt. So you shouldn't wear a t-shirt. You should wear. Why? Because you don't want to look like the criminal. But the doesn't do that to you doesn't anybody. What does say don't look like the Jew? Because there's one Jew that's a there's one Jew that's so you don't want anyone to make connection between you and him in the chance that they even know who he is or even what you're wearing or anything. This is 100% 100% yet. A person should look as much Jewish as he believes, as much Jewish as he feels comfortable with. Has nothing to do with anybody. has nothing to do with anybody. As you've seen over the last 12 years, I have become stranger and stranger as the way is my exterior intentionally. Now, I'm not losing my mind. I'm growing getting older and uh not not crazier. Why? Because the closer I become toad, the more I want to represent it and the more I don't want to look like anybody else. I'm not wearing this because anybody else in the world is wearing this. I'm not wearing this big keeper that keep people keep asking me about for years. Why? Why'd you get this big keeper? I'm not wearing because somebody told me you should wear a big keepa. I'm not wearing my tit outside because somebody told me wear it outside. I'm wearing because I feel that way. I feel the need to do it. I feel the comfort to do it. I'm more comfortable this way than other ways. People ask me, "What about all the suits?" I have more suits than the suit store. I have more suits in my wardrobe than the suit store. If I sold all my suits, I' probably get $50,000 per for for or more. Why? All the suits were $4 or $5,000 of custommade suits. But guess what? I'm not comfortable in them. Why should I be Why should I wear something I'm not comfortable in? Why? Because society expects me to. Because the community expects me to. Who's expecting me to? Only I care about. So, as long as I'm modest, as long as I'm appropriate, it's no problem. I'm not following. And everything I do, I always ask my RA first. Everything I do as my r first. Why? Just to make sure I'm really not going crazy. Just to make sure I'm really am following just to make sure that I'm doing what's appropriate including this garment, including the tit, including the keeper, including the beard, including every single thing. I always ask my R. Why? Because he knows me better than anybody else. But again, I will never do anything because somebody else out there is doing it or not doing it. They have no effect whatsoever on my life. They have no effect. If there's a criminal that just looks just like me, that he wears this also. What does that mean? I'm not going to wear this anymore. Or if there's a criminal that just looks just like you, does that mean I'm not going to I'm not going to talk to you anymore cuz you look like him. You're two different people. Two different people. So don't make decisions based on what other people are doing because you will always find good and bad in everything. That's why in Torah, it's all about what what are you doing here? What's inside? What are you doing? What's in here? What are you doing? What's this looking at? What are you looking at? What's this here? What are you saying? What are you eating? It's what goes in, what comes out, not what's the outside. The outside is just a seasoning. There's plenty of people that look like and and there are plenty of people that don't look like but they're they don't look like there's even there even like the Anybody knows what the Kalban is looked like a milkman cuz that's what he was hold like the simplest old man you've ever seen in your life. But if I told you this was a keshim, possibly one of the 36ikim in the world, if you didn't know who he was, he said, "You're crazy." But that's what he was. That's what he was. Most people didn't even realize how great he was until he died. It's real close to him. He didn't know he's one of he's one of the great greatest people on planet Earth. Even though exterior wise, he looked like he works at the local Delhi. And that's it. No more than that. So never judge a book by its cover. Never judge people based on what they look. Always judge based on what they do. Whether it's the or it's the you have to judge based on people's actions, not based on how they look like. And also you should judge yourself also in in that same fashion. Also don't think that just because you're wearing something or not wearing something it's it's okay or not okay. meaning you wear a tit because you're obligated to wear a tit because says you have to wear a tit. Now, if you're more comfortable wearing a tit and tucking it inside, then go do it. There's no problem with that. Just like we said before, you're allowed. It's not a problem. Wear the tit inside. But don't think, oh, I don't want to wear tit because maybe somebody's gonna find out that I'm Jewish because the tit string is gonna come out and then they're gonna say, "Oh, Jew." [screaming] And they're going to start they're going to start being like with the with the hand. Oh, no. No. You know, we don't think that way. We don't think that way. We think that's it. Finish. We do it because that's the end. What the world the world accepts doesn't accept. Let them go fly a kite. What do I care? What do I care? You do what says and that's it. Yes. Oh, go ahead. Yes. Yes. Go ahead. >> Repeat that again. >> It's like a more personal. >> Yeah. What's your different kind? >> Okay. Can we have a lot of school? If we had as many mitzvah as we had, everybody be religious. >> Exactly. >> If Shabbat was gul, everybody would keep it in the right way that it doesn't even like a little How do you pick for yourself to >> Very good question about zulot in general? First off, there are some zulot that are real. They're real. There are some zulot that are completely fake. They're a way to make money. They're a way for people have turned uh Judaism into commerce. I'll give you one example that most people don't realize. For example, this is the one that on the on this is the one that gets the biggest donors in the world. All of a sudden they want to buy it. Small Besset 10, 20, 30,000. Big Besset could be seven figures, a million dollars plus. Why? Everyone thinks that if they buy this aliyah for sure they're going to make money. Guess what? There's no source or such thing. You're not going to find a source. [applause] You're not going to find a source that tells you that. In fact, anyone that reads that we read during anyone that reads it does give you don't have to spend a penny. You want to take that million dollars that 10,000 20,000 donate toe will make a thousand people do chuva. I promise you it's a lot more than you're going to get in this world and the next than what you're going to get from. But if you ask the average people go to synagogue, you say what I just said to them to an average synagogue, it's like saying heresy. What are you doing? You crazy. It's our business. Number one aliyah of the year every year. People fight over it. Especially in the safari community fight over it. Auction this. They start becoming partners. Enemies become partners just to buy it. All types of things. As far as this so-called, you're not going to find a source for it. Even though it's the most common mistake that people make. So there are some gulot that are real. There are some gulot that are fake. There are some gulot that people want them to be real, but you can do them. It doesn't hurt, but don't expect uh you know it to work necessarily. And if it does, it does. Meaning you can there's certain things that you can do that there's no problem of doing it. But if it doesn't work, don't be disappointed. So a person needs to know that more than any in the world. If a person is not keeping Torah and mitzvot meaning the basic foundation of Judaism Shabbat kasha which is issues of morality modesty for women if a person is not keeping the foundation no gula in the world is going to help them. Meaning if they take all of this gulot, all this gulot that we ever have, but they drive on Shabbat, no gula in the world is going to help. Even if they do all this gulot, but they drive on Shabbat by choice, this gula is not going to help them. Why? The number one most important thing part of Judaism is Shabbat. Why? who created the world in six days rested on the seventh. This is how you don't have Shabbat, you don't have Judaism because Shabbat testifies that you believe in God. Person doesn't believe in God is considered an idol worshipper meaning like an atheist. So agula is not going to help such a person. Now, as far as the real gulot, the real gulot, how to find out the real gulot, if it's a guy that knows how to learn, he should go look it up in or ask his rabbi or both and learn about this gulah. Learn about who talks about it. Whether it's the Benishai or it's the mikubim or it's a if it's has source of things like that. Find a source. If it's a woman, she should ask the rabbi to provide us some type of source, some place you can read about it. maybe or learn about it even if it's a short write up to to confirm that it's not some man-made nonsense because there's a lot of big things that are man-made nonsense that were added and they've been added for so much and so long that people started believing that it's real like for example the example I just gave you if you go to any sh and you ask even the rabbi What is the most important aliyah for of the year? They're all going to tell you that. Where should I donate my money to? They're going to tell you that. But you go find it in a book. Good luck. Good luck. Anyone that reads that will get the will get a blessing if they do cha if they if they if they deserve it. If decrees, no problem. They don't have to. Now, should a person donate? Sure. But it shouldn't be specifically to that. You could donate. You could donate uh to dir you could donate to buy aliyah anyway. It doesn't necessarily need to be that one. If you want to donate a million dollars, donate a million dollars. Want to donate $10,000, donate$10,000. But don't do it because you think that this is your ticket to to to wealth and prosperity. Now, as far as once a person confirms that there's a specific that's real, like for example, the uh would take like for example will take their and they would turn it into and they would give it to women that want to get pregnant. And this worked. This worked. This is a real gula. This is also one of the reasons why used to buy a uh a talk for every day of Sukot. Instead of one, you would buy a talk for every uh so this is a real gula. This is goulah that has a maso that has a tradition. It's it goes back hundreds and hundreds of years. So once a person knows what this goula is, they have something to rely on. They have a to rely on not just the uh somebody tells them it's a good thing to do, then they can do it. Now, as far as how to do it the right way or the wrong way, usually that's the process of learning what the goolah is, they'll tell you exactly how to do it. Now, even if a person does this goolah and it doesn't work perfectly if the heart is there, if the intention is there knows that too knows that too. Meaning that if a person's heart is there, then a give them a blessing anyway. And I'll give you an example. There was a guy in the old days, people being illiterate, people not knowing how to read was much more common than today. Today, people are most likely stupid, but they're not illiterate. They know how to read. They just read nonsense. They read, you know, they read blogs and and and podcasters. Uh they don't read like real books. In those days, in the previous days, they just didn't know how to read. There wasn't a lot of mass education like we have today. So people were much slim simp simpler back then and there was one Jew that was a baker and he didn't know much about Torah. He didn't know much praying. He didn't know much anything. He didn't know how to read. But he went to and he heard the rabbi say you have to uh you know uh serve Hashem to the maximum. You do chubai do this do that. And you have to give him, you know, you have to give him something very important. So what did this baker decide to do? He used to make and he heard about also the mitzvah. We used to do the bet there was all the all the big breads that we had that would stay hot the whole week at the bet mikdash. So this baker said, "You know what? I'm going to make kala for hashem. So this baker and his wife worked all night to make the best possible kalas that the bakery has ever seen. Who am I going to give it to? He went in the middle of the night on Thursday night to the sh. Nobody's there. He didn't want anyone to know. And he put it where? Inesh. He put two ines. Now we're all thinking this guy's a right? Who puts the you put? But guess what? The next day he waits to see what somebody's going to say something. Nobody says anything. He comes to sh on on on Shabbat morning. They open the What does he see? There's no He runs to his wife. Honey, Hashem accepted our cha. Hashem took the Hashem took the next week. So, honey, we have to do even better this week. Better than last week. They worked, they worked, they worked, they worked, finished middle of the night, goes to sh puts it in the uh ines. Saturday morning prayers. He's waiting, waiting. Oh, they're going to open a kesh. The one goes, "Did he take it this week? He take it open." He starts celebrating. He starts dancing. Nobody knows why he's dancing. He's dancing. He's excited. He's happy. Accepted our goes on for months. For months, he's putting in one day he goes to the to put the And somebody's in the sh the uh the rabbi of the sh is in the sh. He's learning and he sees this guy coming in, sneaking in, opening the kesh, taking something out of the bag and putting it inside. Says, "Hey, hey, what are you doing?" The guy's hiding. Oh, no. I'm sorry. I'm sorry. What are you doing? He says, "I'm I'm giving a kban to Hashem." Koban to Hashem? What to hashem? She goes, "Every week I put here for Hashem." The rabbi starts yelling at him. What are youam? You're crazy. You think Hashem eats? You're giving him but but every week he takes it. It's not there. Oh, you're crazy. You're this. You're that. Rebukes him. Later on after he leaves he asked the Gabby goes, "You know this guy's putting here every every week." He goes, "Yeah, but I take him. I take him to my house. Every week he gives me free kalot." Goes, "Ah, this guy's crazy." That night, the rabbi goes to sleep. He has a dream. In the dream, he starts getting yelled at. What kind of yells he heard? And he said is going to take revenge against you. Me what did I do? He says has not been has not been happy as he was over the last few months as this simple person was bringing the kalot and you ruined it. Why? Because to this simple person that's all he knew. He was giving his entire nama even though it was wrong but for him this was I'm giving everything to Hashem every week and you went and you stopped it after you tell the ka the story you're going to die the rabbi went went to the shul the next Friday uh Shabbat morning told the ka the story what happened and died on the spot From there we learn number one don't put because now you know so it's not really a trick anymore but number two we learned that what does he wants your heart that's what he wants which means that even if you make a mistake but the mistake is what nephesh You're sacrificing everything for Hashem. You're not making a mistake on purpose. That's not a mistake. You're doing everything possible, but you make a mistake says it's beautiful. You know why? A baby. What happens? Little baby cutie over there. She now she has a chauffeer carrying her all day. But in a few months she going to start walking. Or maybe a little more than a few months, maybe a year she'll start walking on. Now in the beginning when she starts walking, guess what? She stands up and she'll fall. Don't get scared. Why? It's normal. They stand up, they fall. And then they take two steps and they fall. They take another couple steps and they fall. And guess what? Every single parent finds this to be the most adorable thing in the world. Why? She stood up. She fell. She stood up. She fell. She took three steps. She fell. She took five steps. She fell. It's the cutest thing in the world. Now, if one of you 30 year olds stands ups and falls, stands up and falls, it's not cute at all. There's nothing cute about it. What? You're not a baby. But when you're a baby and you fall, it's the cutest thing in the world. That's what says when you're a baby and you're to do my and you say and in the middle you forgot something but you tried your best and you crying in the middle of Amid on a Tuesday. Guess what? I find it cute. I like it. Why? Because you're giving me your heart. The fact that you're making a mistake is an afterthought. The whole goal of the the whole goal of the the whole goal of learning Torah, the whole goal of serving is I want your heart. You give me your heart. You did your job. You did your job. Bahu is not looking for mistakes. He's looking for the heart. Most of the time, it's easier to get to the uh to the uh to the goal without making mistakes. But in the beginning, if you really want to do everything, for sure you're going to make mistakes. And says, "I love those mistakes. I love those mistakes. That's the baby falling when he's just starting to walk. That's the cutest mistake in the world. Go ahead and make them." Yes, we'll take last question. I think it's a little late. Wait, almost three hours. Oh, Ysef. Ysephik say not. Ah, so I heard this from Shalom that during uh the story of uh of of uh it says that uh Mai heard about the decree of what Ham was trying to do to destroy AmI but the migillah specifically says that knew And say that's because Modai knew of what Haman was planning, what decree passed, but nobody else knew. How could it be? Eli Navi came to Modai and told him. So when Modai heard this from Elawa Navi, he says, "Why are you telling me this?" system because when I saw it in Shamim, I was in Shim. I saw the decree right away. I went to Hashem. I said, "Hashem, is this decree written in blood or no?" Meaning, is it final or no? Hashem says, "It's not final." So, as soon as I heard it's not final, right away I came to you and tell you, you can still change it. It's not too late. It hasn't been sealed because it was written on Yumkipu. And it's not final. You can still change it by not final. So in essence, blood means life. Blood is death. Blood is final. Whatever blood is there is the blood that's going to be there. Whereas what you write in ink could always be erased. What you engrave in a stone, you could always change it by taking the engravement and and manipulating the engrave. But blood is the blood. You're born with this blood, you'll die with this blood. So that's symbolic of something final. So when is saying that a decree is written in blood, it's referring to it's a final decree. And the decree of what Ham wanted to do was not a final decree. Yes. It says over. So what's the point of the judgment if a Jew is above the mazal? So first off the to complete uh which he did on he completed. So that's something that's a for us that we have to also finish on and uh the uh the beautiful thing is is that says that doesn't judge just the Jewish people in he judges the whole world meaning the Jews and the non-Jews on that's number one. Number two, the the judgment is for a decree of a person whether they'll live or they're going to die, whether they're going to be rich or they're going to be poor, different things like this. These things are have nothing to do with mazal. Mazal is something completely different. Mazal is how specific outcomes of a life will happen, but it's not a decree of whether someone's going to die or or not die. Uh you know, it's a the issues of mazal has to do with a time a person was born. uh has to do with things with the stars, how they're aligned, their nama is positioned and so on and is being that is above the mazal means that everyone is subject to the mazal to the mazalot but is opportunities to overcome the mazal through their mitzvot through their actions. They can change the mazal. So for example there is a uh you know if the nama was born at a specific time it is impacted by the mazal of a uh a kab named shapai. Okay. Now shapai in Hebrew I believe is the planet saturn. Now if a person was born at that specific time there are very few ways for that person to be happy. much fewer than the average person. I'm talking about a Jew. Much fewer than the average person. Ultimately, learning Tawa is the main thing that they can learn. They can be happy from that's it. Other things are less less impactful. Money, women, men, all the different things don't do much for them. Now, this is good and this is terrible. It's good if they learn Torah. It's terrible if they don't. Why? because they can make a billion dollars and still be miserable and not even know why. Now again, if a person is purely dependent on just the mazal, then of course they can have a very very difficult life. But if they do things that overcome the mazal, such as such as such as such as such as different things like that that uh that you know are above and beyond the mazal, then the mazal is not not relevant to them. who can give them happiness through a lot of different things. So again, it's it's all depends on that. But as far as a decree, it's a that's uh most uh biggest part also know is that Yosha is for everybody. It's for theim and for the Jews. But Yumipu is only for the Jews. Yes. No. What? >> Okay. Okay, everyone everyone gets judged on uh in fact says that there are four times that judges the world each year there's four sh every year there is a time that he judges the trees there's a there's a time that he judges the people uh there's a time there's a time that he judges the fruits and and ve and vegetables and what else. >> Oh, he judges the water. So, there's four different periods where judges the uh the world every year is where he judges the people both Jews and Gentiles around the world. Oh, fair. So it says that when Hashem uhh judges the water for example, he's judging how much rain is going to come down. Now, if the people when the ruling was made and decree made, Hashem decided that uh it's going to be a lot of rain, which is good for for uh for growing crops is good for uh for people, for life, and everything else. But the people after Hashem decreed that there's going to be a lot of rain that year, the people became they started doing. So, the says, "What does Hashem do? He already decreed there's going to be a lot of rain." So, what does he do? He makes this rain go to places where there's no people. So they don't benefit from it. They don't benefit from it. On the other hand, if the decree was little rain and the people did chuva, they became better takes the little bit of rain and he puts it exactly where people are. So it's favorable for them. or if there if there's a evil decree can make a lot of rain but come you know at once which can destroy things but we learned we did good we get closer to the key is to never ever give up on yourself and anybody else that you care about that's the first thing we learned number two everything in a has a source, has a place, and everything in the world is from the Torah. Everything in the world is in the Torah. Delve into it and delve into it. Everything is in it. So everything that you see in the world, sometimes it looks like this was, you know, some guy came up with it. Some this you'll find everything that's any good in the world, you find it from the Torah. It's just that sometimes a person assumes that what they hear is is true. But you'll see everything if you learn it, you'll see it. Even something as simple as uh crossword puzzles or the the game uh uh chess, the game chess according to some was created by uh in order to teach people and teach his armies how to fight war. Uh so there's a lot of uh wisdom in a Torah and the more we delve into it, the more we're going to see that everything that's any good in the world is from a Torah. We're going to continue learning together, growing together. The next sh is going to be Sunday night and then sh like this also going to be Wednesday. Every Wednesday we're going to do the same stump the rabbi with some kam. All your feedback on whether it was good or not, you can keep to yourself. >> [laughter] >> But I'm sure it was delicious because I didn't cook it. Uh, and master chefs cooked item from the family. But uh, listen, anyone that wants to support can donate on the website.org or bhtto.org. And of course, anyone that hasn't subscribed and become a subscriber of the AI Rabbi app. What is wrong with you? You're missing out. It's such a cool app. Even my daughter tells me, "Aba, these recent upgrades, it's the best thing in the world. I can't believe it." So, subscribe. It's cheap. It's good. It's useful. And it gives answers at any time. We're going to do amen. Amen. Amen. Amen. Amen. Amen. Amen. >> Amen. Heat. Heat. N. [music] Heat. Heat. [music] Heat. [music] Heat.