VAYIKRA: What's Greater Than Honoring God? | STUMP THE RABBI (264)

[music] [singing] [music] [singing and music] [music] >> We're back here on our Wednesday night stump the rabbi where after some you guys will ask some questions and will give us the answers. Tonight's you is sponsored by and also for the for Sharon and also for the of Ephraim Rabbanit Sarah Rabbanit Levana Sarah Levana and all of Israel and all the righteous that continue to support the organization continue to help us by watching the by donating their time their resources and helping us publicize name in a very very special thank you to Sharon for sponsoring this give her the flash for the for the goof. For those of you that have not already donated to the to help the poor people in Israel please do we have our campaign dot org there's simply more need this year than ever before there's a lot of people that not only have lost their homes have lost their cars lost their possessions but also that are not able to work and not even even if they have a job they can't work because of what's happening with the war so the financial situation that was already difficult for some simply became impossible so please donate generously to our campaign so we can help as many people as possible right now we're trying to expand further than what we're we already planned we planned Netanya we planned Jerusalem we planned Bnei Brak but we also want to go to Tiberias well in a couple of other places but we need your help we need your help we've already committed to a whole lot more than what people have donated and if you guys partner with us we'd very much appreciate it then certainly this is what the Rambam says is the obligation on every single Jew to do before the holidays every holiday but especially now since this is already in the that make sure to do the before Pesach so the earlier the better so we could fulfill this and actually give these people food and money well before the holiday in our distribution next week so they could actually use the money to buy for the holiday and not have to wait for to eat. Of course Noahides could also donate and support because it's one of the greatest things that you can do in your life is to support righteous Jews you know to do to obviously if they're poor to help them and this is something that even non-Jews can benefit from in a very big so with that being said we are going to go into the we're going to ask some questions we're going to answer the question we asked a couple of weeks ago which I about that get whether it's valid or not which I forgot to answer last week we'll ask another question and after that we're going to go to your questions. Now is starts it's the it's a way that we serve it's the way that we honor and of course there's simply not enough honor in the world that we can give to them. But the question is what is greater than honoring God? Now the vast majority of the people in the world show God honor. In fact many even show his servants honor of different religions of course but nonetheless if they believe that whether it's the rabbi or priest or Imam if there is a servant of God people show them honor for the most part now although there are more than enough foolish people who do the opposite these atheists usually lefty liberals that are anti-God putting all of that aside and focusing on those people that show God honor. Both from the non-Jewish world and the Jewish world. What do you think they will do when they find out that the honor they gave them was not enough. Tonight we're going to dig into in order to learn the essence of the Torah's Commandments upon us. And what we must realize is even greater than honoring God. famously starts with by Moshe that calls out to Moshe. And there's an unusual small in the word [snorts] by car where the sages teach us that Moshe and his humility saw that the whole pool had a prophet for the Gentiles by name of Balaam and when he wrote in the Torah that he called Balaam he used the word by a kill which is spelled almost exactly like by car just without the aleph. >> [snorts] >> And Moshe said well if he is the greatest prophet of the nations and I am of the Jews it should be shown that you call both of us the same way. And was not having it said no Moshe you I called you you're my beloved Moshe Balaam is a wicked person and I only allowed him to even exist so the nations don't come in the future and complain that they weren't righteous because they didn't have a prophet so I'm giving them a prophet that even has a power that's beyond yours. But needless to say he's a wicked person he uses the the powers of impurity and that's why he married his donkey in order to gain more impurity so him it's by a kill like as if it's happenstance but you it's BY CAR. BUT MOSHE AGAIN with humility was second to none so okay so let's at least I'm going to write the aleph but I'll write it small. And the sages teach us that this show of humility by Moshe benu is one of the things that ended up becoming the highlight of this but not only now even then because made sure that Moshe has a precise amount of ink to write the Torah and since he used a little bit less ink due to the fact that the aleph was smaller than it's supposed to be when he touched his face that little bit of ink went on his face and that's what made his face shine in such a way that the nation couldn't even look at him without being scared. Moshe humility is one of the things that is lacking in the world today. Many people claim that they honor God they love God even if they're not religious even if they don't observe Shabbat even if they are not modest but they'll tell you no listen what makes you more Jewish than I am I'm more Jewish than you are I love God I respect him I respect the Torah I just don't follow it. In reality is that what Moshe also teaches us says of car is that that aleph also stands for the word aleph which means to teach and that one should teach themself to always be smaller always be more humble because your humility will bring you endless blessings while your arrogance will only bring you curses will only bring you a horrific life. And even though people claim that arrogance wins it's only temporary as the sages have taught us in the car someone that's arrogant gets to a point where even his own family hates him. And unfortunately one of the down sides of helping people throughout all of these years is that until they do tshuva for an extended period of time that includes of what that to me do it which is to perfect their character traits, you have to endure their arrogance. And it's almost a waste of time to tell them that they're arrogant because they don't even realize it. They don't even realize that they're arrogant. They think that everything is fine. But again, Moshe Rabbeinu teaches us be smaller. That's going to bring you blessings. A few words later the Torah tells us that Hashem speaks to Moshe from the ohel moed. Vayikra el Moshe vayidaber Adonai elav meohel moed lemor. He called to Moshe and Hashem spoke to him from the tent of meeting. Saying daber el benei Yisrael ve'amarta alehem adam ki yakriv mikem korban l'Adonai min habehemah min habakar min hatzon takrivu et korbankhem. Speak to the children of Israel and say to them, when a man among you brings an offering to Hashem from animals, from the cattle, or from the flock shall you bring your offering. First and foremost, the sages are teaching us, look, Hashem is talking to Moshe from the tent of meeting, meaning that Moshe is not there. Yeah, but Moshe, you're the one that PUT IT TOGETHER. YOU'RE THE PROPHET OF ALL PROPHETS. YOU'RE the king of Israel. So, just because I built the Mishkan doesn't mean I'm just allowed to go in there. So, Hashem is calling TO MOSHE, MOSHE, COME, COME. COME INSIDE, YOU'RE ALLOWED to come in. Moshe Rabbeinu doesn't feel like he, just because he built it, therefore he owns it. Like sometimes people donate money to a synagogue and they think that just because they donated to the synagogue, they are allowed to run the show and override what the rabbi says. Or worse yet, just because somebody donated to an organization, they feel like they are allowed to give you advice. Who asked you for your advice? What do you think? Just because you donated, you have the right to tell us what to do? Oh, rabbi, you know, I think that you should change the way that you speak and I think Who asked you for advice? Who asked you? What? Because you donated, therefore? But the best part is when somebody sends a message says, you know, I donated I donate to your organization and I need now something such and such and such and such and then you look up, who is I don't know this person. They say they donate to the organization, that's a shame on me if I don't know who they are. And then you look and you see, oh, yeah, they donated 4 years ago $26. But again, in their mind, they consider like they own a piece. It's like a permanent investment. And of course, I've told you the stories of people that think that donating is like giving to a bank where, you know, you put money in your bank and when you want it, you could take it out. Sometimes people donate money and a year later, 2 years later, hey rabbi, listen, I'm going to need that money back. What money? You didn't lend me any money. No, I remember I donated over the last few years, I donated a few thousand dollars. Listen, I need to buy something right now and I don't have the money, so I I'm I'm going to need that money back that I donated. >> [laughter] >> Yes, yes, rabotai, these are the wonderful experiences that happen behind the scenes. And of course, nobody >> [laughter] >> nobody gets their money back from that, but unfortunately, we have to deal with some bad people that actually end up disputing their charges and unfortunately, sometimes actually even convince the credit card companies to give them the money back and cause us a lot of damage. But nonetheless, rabotai, a person has to learn from Moshe Rabbeinu. Just because you did something good doesn't mean you're entitled to anything. You did good because it's good to do good and Hashem will reward you when he decides to reward you. And certainly, he will reward you much more than you can imagine. Surely, he will reward you much more than you even want. But whatever good you do has to come in a certain format where Hashem says, if you bring these korbanot, make sure it's zakhar tamim. unblemished male I mean, at the end of the day, what does Hashem care if the bull is unblemished or it has a couple of warts on it? I mean, he's not eating it. He's not raising it. He's not playing with it. What does he care if it has a wart or if it's missing an ear or it's missing an eye OR IT HAS FIVE LEGS? WHAT DOES HE CARE? I MEAN, ANYWAY, the animal is still kosher. The sacrifice can still be eaten by those who brought the sacrifices, the kohanim. It's still a kosher animal. If you shecht an animal that has a missing eye, there's no problem. You can still eat it. It's still kosher. As long as you shecht it the right way, it's kosher shecht. But Hashem says, no, if it's coming to me as a korban, it has to be unblemished to such a point that even something as minute as a wart, which is very common among animals for obvious reasons, cannot be on it. Why? It's a reminder that when you deal with Hashem, it's not the same thing as you dealing with your husband or wife or your boss. It's not the same as dealing with the government. It's not the same as even dealing with the king of flesh and blood. Why? Hakadosh Baruch Hu is the king of kings. And therefore, Hakadosh Baruch Hu is telling us, when you come to me, come unblemished. Now, you're going to say, well, what does that have to do with me today? There's no Beit Hamikdash anyway. So, I'm not bringing any sacrifices. No, no, no. Hashem is saying, when you come to me, not just with the sacrifices, but with anything. When you come to me with your prayers, don't come to me with a blemished prayer where the whole time you're praying, you're thinking about your stock portfolio. The whole time that you're praying, you're thinking about your grocery list that you have to buy in a few hours. The whole time that you're praying, you're not even thinking about Hashem, you're thinking about something else. Hashem says, come to me unblemished. Furthermore, when a person comes to Hashem and says, Hashem, I sinned. I didn't keep Shabbat. I didn't give tzedakah. I didn't dress modestly. I didn't act modestly. I'm sorry. I want to do tshuva. Hashem says, if you're really coming to me, make sure that you come to me with all of your faculties, with all of your effort. Well, even though I know you're certainly going to fall along the way to success. I created you that way. What I expect from you is not perfection. What I expect from you is full effort. Where each time you fall, you try your best to get up as soon as possible. You're trying to protect your brit. It's been 3 weeks, 4 weeks, 4 months and you fell. Hashem says, I expect you to get up as soon AS POSSIBLE AND TRY AGAIN. DON'T MAKE UP EXCUSES. OH, IT'S TOO HARD FOR ME. Try again. You've been keeping Shabbat for 6 months, for a year and all of a sudden you fell. Try again. Why? That's what I expect from you. I don't expect perfection from you. But I do expect you to try your best. And of course, some people that do good for a long time have a special protection, have a special second chance. A rav mazuzah love a shalom told a story, mamash an unbelievable story. And if it wasn't told from him, it'd be hard to believe. About a terrorist that made two Jews do tshuva. A terrorist, a killer, a murderer made two Jews do tshuva. When? On October 7th. On October 7th, the that infiltrated Israel is never going to be forgotten. Among all of the people there there was a brother and a sister. This brother and sister were caught by the Hamas terrorists. And they were going to take them as hostages like they did with hundreds of others. As these two are sitting on the floor waiting for the terrorists to do what they want with them. The brother and the sister are crying to each other. And the brother says "I can't believe we're here. Why did we stop keeping Shabbat? Why? Had we continued keeping Shabbat like we did our whole life, we wouldn't be here." And of course his sister's crying, "I know, I know, I don't know why we did it." And to their surprise the terrorist murderer looks at them and says, "You keep Shabbat?" And the Jews are like "Uh uh we did. Yeah." And the Arab looks at them with disappointment. He goes, "So, what are you doing here?" Now they're even more confused. Since when does a terrorist care about Jews keeping Shabbat? "Uh uh well, you know, we we we keeping Shabbat our whole life, but uh lately uh we people told us about this party and we decided to come even though it was on Shabbat >> [sighs] >> you know why?" The Arab terrorist tells them "I know Jews that keep Shabbat. They're good people. I worked at Yeshivat Ponevich for many years. And I know those Jews over there. They keep Shabbat, they're good people. They're not like these people over here that go to the party. What are you guys doing here?" Of course there's nothing that the young boy and girl can say other than wanting to literally go into a hole in the ground out of shame aside from fear. And then to their surprise a miracle of all miracles happens. The terrorist says to them "I'll make you a deal. You promise that you're going to go back home and keep Shabbat from now on and I'll let you go." Of course they said yes. And they were released and a life in keeping Shabbat. This terrorist, I don't know how many Jews he killed. He's certainly going to pay a huge huge fine, a huge punishment for what he did. But believe it or not, just like Haman merited to have his descendants convert to Judaism because he made Am Yisrael do teshuvah from all of the harsh punishment that he wanted to bring upon them and Paroh also made Am Yisrael do teshuvah and therefore got certain reward this terrorist will actually get rewarded in some way or another for making these two Jews do teshuvah. Perhaps even more than Haman and Paroh because this is direct teshuvah. This is literally him telling them, "You have to do teshuvah, keep Shabbat." Hakadosh Baruch Hu tells us "If you're coming to me, come with your full effort. Don't come to me with your hands behind your back. Don't come to me with conditions. Why? Because Hashem is Hashem. Hashem is Hashem, Hashem is God. He's the king of kings and if you don't understand that you haven't begun your relationship with him." We next see that bringing the sacrifice is not just like they do in other religions where they just kill the animal whether by slaughter or otherwise and they're finished. The sacrifices of the Jews are very specific. So much so that this next part was debated among the sages for over 200 years of how to perfect it. How to do it the best POSSIBLE WAY WAS DEBATED among the sages for over 200 years. What is it? The verse in chapter 1 verse number 4 "V'samach yado al rosh ha'olah." He shall lean his hands upon the head of the elevation offering. The sages are telling us here this semicha is the Jew putting both of his hands on top of the animal's head and pushing down with full force. With all of his strength. AND IF HE DOESN'T DO IT the sacrifice is problematic. Why? Because during the time that he's putting all of his strength into pushing the strong animal putting its head down he's also praying to Hakadosh Baruch Hu and confessing to his sins. "I'm sorry, Hashem. I'M SORRY I SINNED. I'M SORRY I looked at her. I'm sorry I talked to her. I'm sorry I DID THIS. I'M SORRY I did that. I'm sorry." And he cries to Hashem. And in essence he's transferring the obligation of his sin that was accidental because if it's intentional there's no sacrifice for intentional sins. There's death penalty, there's Malkot depending on the sin. Malkot is getting whipped. But if it's an accidental sin he has to be sorry that he did not have enough fear of the Almighty to be careless and make an accidental sin. And during this time that he's pushing the animal's head down he has to confess. He has to cry. He has to pray to Hashem, which is what we do till this day. And in essence transfers spiritually the sins from him's body to the animal. And the sages debated this literally for over 200 years of how to perfect this mitzvah. It wasn't a debate of whether you do it or you don't do it. Like whether you eat kosher or you don't eat kosher. There's no such debate. The debate among the sages are never that extreme. The debate is how to perfect the mitzvah. And why the other ways are wrong are not enough, are insufficient. While this one is right is ideal is perfect. That's the debates for the most part. Then we see something that shows us an example of why the oral Torah is an a something that we cannot live without. The Torah tells us "V'shachat et ben habakar lifnei Adonai v'hikrivu bnei Aharon hakohanim et hadam. V'zarku et hadam al hamizbe'ach saviv asher petach ohel mo'ed." The verse says chapter 1 verse number 5, "He shall slaughter the bull before Hashem. The sons of Aaron the Kohanim shall bring the blood and throw the blood on the altar all around which is at the entrance of the tent of meeting." Based on the way that the verse reads many people thought that Torah is talking about what the Kohanim do. Where are they? Slaughter the animal then they bring the blood, they throw it. The Gemara in Masechet Berachot page 31 says at the time of Eliyahu HaNavi people started forgetting certain things, certain understandings. And they came to Eliyahu HaNavi and they said "Rabbi, we need somebody to find a Kohen that's going to slaughter the sacrifices. We don't have a Kohen and without it we can't do the sacrifices the service for the day in the Beit Hamikdash." Oy oy oy. Even though there was many coin in apparently there was somebody missing. And thousands of people are waiting in line to bring their sacrifices, but all is being held up. Why? There's no coin to slaughter the bull. While they're talking there's a little boy 2 years old who says don't you know that you don't need a coin to slaughter the bull. Any Israelite could slaughter the bull as long as they're kosher Jew. He looks at the little boy says where did you learn that? He says from the verse in the Torah it's clear. Where the verse in the Torah says he shall slaughter the bull before Hashem and then it says the sons of Aaron the coin in shall bring the blood. It specifically separates the two. Where the slaughtering does not have TO BE A COIN and it says the same thing in verse number 11. Where it says he shall slaughter it at the northern side of the altar before Hashem and the sons of Aaron the coin in shall throw its blood on the altar. Where Hashem is specifying that the coin in have to throw the blood, but they don't have to slaughter. Of course he's dumbfounded and Elia coin looks at this little boy and says you're right. That's the alacha. That's the alacha. But how can you say the alacha in front of your rabbi? You're not allowed to disrespect your rabbi meaning say an alacha before me. Of course the little boy's mother came crying and said that we're sorry, we're sorry. He's just a little boy, please forgive him. That little boy was Shmuel Hanavi. The Talmud tells us grew up to not only be a extraordinary prophet, but was as great as Moshe and Aaron were in their generation, he was in his generation. Torah tells us that after we bring the sacrifice it's burned on the mizbeach on the altar and what comes out of it is re'ach nicho'ach la'Hashem. A satisfying aroma to Hashem. Here rabotai someone that is ignorant of the Torah may easily think that oh, Hashem enjoys the smell of barbecue. Why don't you just make barbecue all the time then? Someone that's a heretic will say oh, see Hashem has feelings. He enjoys smells, he likes, he dislikes. But this is why we cannot walk right or left without the oral Torah. Just like the oral Torah explained to us that the verse is written specifically to tell us that one part is telling us that a Israelite, a non-coin can slaughter the cow and a coin must be the one that throws the blood. And this is not in the written Torah. This is in the oral Torah that's explaining the written Torah. The same concept here. Rashi Hakadosh 900 years ago writes when it says re'ach nicho'ach la'Hashem, when it says satisfying aroma to Hashem our sages teach us that Hashem is telling us when you bring the sacrifices and they're valid sacrifices, that means that they were sacrifices that were tamim, that were unblemished. That means that you prayed the right way. That means you slaughtered the right way. That means you did everything right. That means that I have spoken and my will has been done. Meaning I am satisfied that my children are doing what is best for them, which is to listen to my will. From there we take the next step and start understanding the difference between honoring God and obeying him. A person can say I honor God by giving charity. I honor God by praising him, saying baruch Hashem, be'ezrat Hashem. Thank you Hashem. Going to the BH shop and buying himself a thank you Hashem or I love you Hashem shirt or sweatshirt or cup. Sure they can do that. But it doesn't really mean that they're obeying Hashem. They may show honor to Hashem which is good. But what Hashem is telling us more than honor me I want you to obey me. Because honor without obedience is worthless. Because if you're honoring God while disobeying him, that means that you are honoring yourself. You're doing things for your own self-interest. From there Shmuel, the same 2-year-old kid that grew up to be one of the greatest prophets comes to the king of Israel, the first king of Israel which was Shaul Hamelech. In the book of Samuel 1 chapter 15 verse after Shaul came back from the war against Amalek but he did not kill all of their people. He only killed the males. He didn't kill the women. He didn't destroy all of their possessions. He kept their animals. Thinking that he could bring them AS SACRIFICES TO HASHEM. SHMUEL THE PROPHET rebukes Shaul and tells him you went against the will of God. As righteous as Shaul was he made a mistake. He made a mistake by listening to the people who didn't want to kill the women of Amalek. Who didn't want to kill all these animals. Why waste? Why destroy all of them? We can eat them. We can MAKE THEM SACRIFICES. WHY DESTROY ALL THIS STUFF? But the Torah commands destroy Amalek and everything that comes with him. Shmuel says to Shaul Hamelech is Hashem's desire in elevation? Meaning does Hashem want our sacrifices? He needs them? You think Hashem needs us? >> [snorts] >> Behold obedience is better than a feast offering. To heed is better than the fast of ra- of rams. Shmuel is telling us obedience of the word of God is much more significant. Much more valuable, much more critical than any of the sacrifices and shows of honor you could ever give God. More than any sacrifice, more than any prayer, more than any act obeying God is number one. The Torah is learned in order to obey. Not learned in order to become smarter. Not learned in order to become more popular. It's learned in order to obey. This is the essence of the all of the commandments of the Torah. If a person thinks that it's enough that they show honor to God then they can easily justify all of the sins under the sun. How so? At the end of the parashah God warns us against dealing with people that don't pay back their loans intentionally, don't do business the right way. In fact, the verse is telling us in chapter 5 verse number 21 that it's considered treacherous to Hashem when people deal falsely with other people when it comes to business. In fact, one of the sages, Rabbi Ruven, says the most hateful person to Hashem is one who denies God. For once a person denies the authority of the law giver, he can easily violate all of the norms of morality. Atheism is the forerunner of morality's destruction. Because without the norms decreed by God, man can easily rationalize every manner of crime. What does this have to do with business and being and defrauding people? Simple. Once you feel like it's okay to lend money with high interest, predatory rates, defraud people, sell them one thing but really present them something else, cheat, lie, borrow money and not pay back. Sometimes even people borrow from the synagogue or the or the RABBIS AND SIMPLY DECIDE THAT THEY DON'T HAVE TO PAY THEM BACK BEFORE THEY DO OTHER things that they want to do. Needless to say, people cheat each other in business on a daily basis as a way of life. And the Torah is telling us, know this, you cheating in business is simply saying you do not believe that God is the law giver. You do not believe that God is watching. You do not believe that God rewards and punishes. Wait, but what ARE YOU TALKING ABOUT? I JUST GAVE A LOT OF STOCK. I BELIEVE IN GOD. I WENT TO SYNAGOGUE. NO, NO. ALL OF THAT IS showing honor to God. You know he exists. WHY? BECAUSE IT'S GOOD FOR YOU to know that he exists. It makes you fit in in the community. It makes you feel good that you say blessed is God. But in reality, you can say baruch Hashem all you want. If you're doing business against the Torah, you don't believe that God is the law giver. And don't be surprised if you become a rapist, a pedophile, a murderer, the worst criminal in the world. Why? Once you decide that God is not the law giver, that you don't need to obey him, you just need to honor him, then you can rationalize every crime under the sun. It's just a matter of time. There was once a righteous Jew by name of Asher. And the Ben Ish Chai tells us a story about this Asher of how he was a very, very smart and humble person. And very righteous, too. And his most beloved mitzvah was brit milah. He was a mohel, too. But because he was so smart, he was successful, and the Gentile king noticed this and made him one of his ministers, eventually making him one of the most important ministers in the entire kingdom. He was in charge of the royal vault where all types of treasures were there and all types of letters and private secret communication between the king and others were hidden in there. Contracts, special letters, classified stuff. He put this righteous, humble Jew named Asher in charge of it. Because he trusted him and he knows that he's an honest person and he's very smart, too. But what can you do that every time a Jew gets up in the world of success, there's always somebody there that wants to rain on the parade. And there was a named Victor. And this Victor didn't like that this Jew had such an important position, more important than his. So he had to do something to take him down. But he can't do it because Asher is higher up than him. He has to figure out a conspiracy. He finds the weak link. Asher has an assistant, a Gentile named Peter. And Peter likes money. So Victor comes to Peter with an offer that he can't refuse. I'm going to give you a million dollars and you go into the vault, since you are the assistant of Asher, you're allowed to go into the vault, and tell me some of the information in there. Give me some of the letters. Peter accepts the deal, goes in the vault, brings a few of the classified letters, and gives Victor his key to success in destroying Asher's life. But how could he utilize it? On the next opportunity that Victor is in front of the king, Victor says passingly, "Oh, and I know that your highness doesn't care for this other king because of the bad thing that he did to you and he wrote to you." The king surprised. "How do you know that, Victor? Who told you?" And Victor acts surprised. "Oh, I didn't know this was secret information. Asher told me." The king is furious. Apparently this Asher is not as trustworthy as I thought. I must kill him. But since he's such an important minister, I don't want to bring shame to the kingdom. I have to kill him in a secret way. How? There's one way that the king would kill anybody that had to get special treatment. How? He'd send them to the Tower of York. And the Ben Ish Chai says that the king asked Asher to come and told him, "Asher, I need you to go on a special mission for me. There's someone at the Tower of York that I need to give a classified document to. Please do not open it. Make sure you give it to them. And only after they read it, can you come back and tell me that the mission has been complete." Of course, Asher, loyal to the king, has no clue that he is delivering a letter that says to the person that gets it to kill him. Meaning, he is delivering his own end. He goes on this long journey and of course his assistant Peter goes along with him, who also has no clue what's happening. And they go on several days traveling far away from the kingdom, far away from home. Along the way, they stop at a town that has a few Jews in there. And as soon as Asher comes in to the town, a young Jew RUNS TOWARDS HIM. "ASHER, ASHER, HOW [screaming] ARE YOU? ASHER, SO GOOD TO SEE YOU." "OH, RUVEN, how are you? Long time no see." They hug. Usher, please, it's such a miracle that you're here. Why? What happened, Reuben? He said, I had a boy. And today is I'm supposed to do the brick Mila. But I don't know what happened, the Mohel couldn't come. AND IT'S ALMOST NIGHT TIME, AND WE NEED to do the brick Mila BEFORE NIGHT TIME. PLEASE, PLEASE, I BEG YOU. Can you do the brick Mila? And of course, Usher says, this is my favorite mitzvah. Of course. But wait, I don't want to delay the king's mission for my own personal interest. So, you know what? Peter, you keep going. Take the letter. I'll do the brick Mila here, and as soon as I finish, I'll rest a little bit, and then I'll catch up with you, and we'll meet at the tower, and we'll come back home together. Peter goes on, and Usher goes. Usher does the brick Mila. Celebrates it. Thanks Hakadosh Baruch Hu for having the opportunity to once again fulfill this extraordinary mitzvah that not only shows honor of Hashem, but the ultimate obedience of the word of Hashem. After that, he leaves. And while he's traveling there, Peter has gone to the tower, has given the letter, and has gotten killed. Usher comes to the tower. And as soon as he comes to the tower with his royal caravan, the man in charge of the TOWER RUNS OUT. OH! YOUR HONOR, WHY DID YOU HAVE TO COME? Didn't you trust me that I'm reliable to do the will of the king? And Usher is not sure what he's talking about. What are you talking about? Well, the king wrote that I must kill the person that gave me the letter, and of course, I did not flinch right away. I TIED HIM UP. I GOT MY WEAPONS while he was begging, bleeding, and I killed him. Usher realizes the miracle that just happened to him. But he doesn't tell the other person. And then the second miracle comes up. The executioner says to Usher, please, your highness, make sure that you tell the king that this person deserved to die. Before I killed him, he himself admitted that he deserves to die for betraying the king and listening to some person named Victor, and going into the king's vault and taking out letters and disclosing secrets of the king. So, he deserves to die. And that's why I'm honored with this. And you didn't need to come. But please, tell the king give him my blessings, and tell him that I did it what he asked. Usher bravely goes back to the king. When the king sees Usher, he thinks he saw a ghost. You're alive? He says, yes, your highness. But please, before your highness kills me, let me at least tell you what happened. Usher tells him what happened. Tells him that the guy behind all of this is Victor, and the easy way to verify everything is simply sell it send your soldiers to Victor's house and see if you find the letters. Of course, the king sends the letter sends the soldiers, finds the letters, and they execute Victor. And Usher is placed back at his former position of honor, and even elevated higher. Why? Because Usher did not only honor the king, but he obeyed the rule of the world. Rabotai Yekarim, when we have an attitude that the world owes us something, that God owes us something, that we think we are better than other people, we're making a dear mistake. Why? You're thinking that your obedience to Hashem gives you some type of entitlement. Meaning that you've turned your obedience to honor. The most critical part part of serving Hakadosh Baruch Hu is to serve him because he said so. Yes, he promised a reward. Yes, he promised endless blessings. But don't think for a moment that you can dictate when and how. The reality is, Rabotai, the more a person obeys Hakadosh Baruch Hu, the more Hakadosh Baruch Hu will bring them blessings and even honor beyond their imaginations. Just make sure you're not looking for it. Because if you're running towards honor, honor runs away from you. If you're like Moshe Rabbeinu, you run away from honor, then honor chases you. With that being said, Rabotai, let's answer the question that was asked a couple of weeks ago about the get. To remind you, the situation was a guy is married to a woman, and they're having a lot of marriage problems. She wants a get, she wants a divorce. He doesn't want a divorce, he wants peace. She has given up on the situation, and her family members want to help her get divorced. So, they try to fool the husband and succeed by telling him that there is a Kabbalist that promises him that if he divorces his wife and then remarries her, he will have blessings. He does what they say, he does what he thinks the Kabbalist said. Divorces her. And when he wants to marry her back, she's already run away. And he realizes that this was all a plot to just get the divorce get the get. The question is whether this get is valid. Now, many of you brought the Rambam that says that if a man it's needs is in a situation where he is violating the ketubah either by not providing to his wife >> [snorts] >> in one way or another, and according to halakha, he needs to give his wife a get. If he does not give her a get, the Rambam paskins that the Beit Din can beat him up. Not just a couple of punches, but beat him up until he says, I want to give the get, I want to give it. And when he gives it, it's a valid get. Why? Because the Rambam explains, really his neshama is a Jewish neshama, so of course it wanted to do the right thing by the Torah, since the Torah obligates him to give her a get cuz he violated it. So, THE NESHAMA WANTS IT, BUT THE PROBLEM IS that his body is influenced by the Satan. So, it was getting in the way, didn't want to give the get. So, when you beat him up, you submitted the Satan and allowed the yetzer the yetzer hara to go away, and the neshama to rule and to make the right decision. Therefore, the get is valid. But if you fool him, is that something else? The halakha is that it is. Why is it something else? The Gemara says that if a man gives a woman a get under the condition that she will marry somebody specific, the get is not valid. Why? Because once you give her a get, you don't have control over her. But what about if he wants to marry her himself? Then it's not valid. But, the real reason of why this particular get is not valid is not because of that reason, but rather because of the fake Kabbalist that didn't exist. When the family members told this guy that the Kabbalist in the name of the Torah said that he needs to divorce his wife in order to create peace, they were lying. And he made his decision to divorce his wife based on false information, which is called mekach taut, meaning he decided based on information that did not exist, that was wrong. And therefore, the decision is not a valid decision. The original get is not valid. Not because of any other reason other than the fact that they lied about the condition of why he should give her a get. Now, there's another question. And I know that there's both Jews and non-Jews that watch our lectures, and I'm sure that this will get your blood rolling. And both of you will answer differently. There was a Jewish organization that did everything it possibly could to convince women that got pregnant without a husband or sometimes with a husband, but they didn't want to get pregnant and want to have an abortion, this Jewish organization would convince them to not have the abortion by telling them, "We're going to give you all the money you need to support this kid. So, you don't have to worry about not having the money to support him. We'll give you the money." And they convinced the women not to have an abortion, which is against the Torah. That's the organization. Baruch Hashem, we had the merit to do that a few times, convince women not to have abortions, Baruch Hashem. And very happy that the kids are alive and well and Baruch Hashem have grown already at this point to be beautiful little kids. And they'll never know that they were literally a stone's throw away from not being in this world, where their parents thought that they would it's okay to simply kill them before they come into the world while they're still in the belly. Well, anyway, a woman came to this organization and she said, "I want to have an abortion. I didn't expect to get pregnant. I can't afford to get pregnant. And uh I want to terminate it." So, this Jewish organization says to her, "Please, don't do it. It's not good for you. It's against the Torah." But this wasn't really appealing to her. Until they said, "Listen, what are you worried about? Money? We'll give you all the money that you need in order to have this kid." When she heard this, she said, "Okay. You know what? Fine. I'll do it." I'll do it. Okay, great. Fill out the paperwork. Give us your bank information, your ID, and everything else. And in the process, they find out that this woman is not Jewish. She's not Jewish. So, now they have a dilemma. They're a Jewish organization. Their whole donor base are Jewish people that support them in order for them to do the will of Hashem, which is to protect the Jewish people from having this crazy sin of abortions. But now they have a non-Jew. This wasn't part of the plan. Do they have an obligation to save the non-Jew also? Isn't that an obligation of the non-Jews to save each other? Can they just tell her, "Listen, we're sorry. We're only here to save Jews." Or listen, it's still a human being. You have to save it. Or maybe save the baby, but don't pay for it. OR MAYBE SOMETHING ELSE. WHAT is the halakha here? Does the Jewish organization have to pay this woman that's not Jewish, that technically misled them to believe that she's Jewish until they found out she's not? Do they still have to give her money to raise this kid because she agreed not to have an abortion? Or we're Jews, you're not. You have your people, we have our people. If we had enough to supply for the whole world, we'd supply for the whole world, but we don't. Everything is limited. And technically, we don't have the same rules. We don't have the same laws. Or we'll pay less. Or we'll pay for it. It's still a human being. It has the tzelem Elokim. What is it? What is the law? That's the question. Be'ezrat Hashem, you guys will think about it. I'm sure some of you will get emotional about it. But that's the Torah. Torah goes into things, removes emotions, and looks at the facts. And then once you guys give me your answers, be'ezrat Hashem, next week, we'll tell you which one of you is right. I'd like to introduce you to your new best friend. We did it. AI Rabbi is here. Today, AI Rabbi that is based on [music] kosher Torah sources. 30 different languages that are available to you. So, if you want to ask it [music] in Spanish, in Chinese, Portuguese, whatever you want to do, it's available for you. Can you tell me about the gift people? So, it's timestamped to this year. Press this green button. AI Rabbi on your WhatsApp. You'll have the ability to ask questions at will. You'll be provided sources, and most importantly, you'll be able to know the truth and be able to rely on the sources. So, with that being said, you guys can now start asking some questions, and be'ezrat Hashem, Hakadosh Baruch Hu will give me the answers. Let's see. Can I ask a question? Yeah, I just said you can ask questions. Maybe she should convert? No, it doesn't matter if she converts or not. The point is, right now, as of now, she's not she's not Jewish. I believe in the Tetragrammaton, but not in Judaism. All right. Then you are more foolish than you will appear because the only reason you know about Tetragrammaton is because of the Jewish people, because of Judaism. Who was in the Garden of Eden to witness Adam and Eve? God. What [laughter] do you mean who was? What What do you mean who was? What What are you talking about? Um >> [sighs and groaning] >> Let's see. Have you read the Quran? I read enough to know that it's false, man-made book, and I've done several lectures discussing the different parts of it that uh show that it's false, man-made, and not the word of God. You don't need to read an entire book in order to know whether it's true or not. If let's say for example somebody [snorts] gave you a history book. And they told you this is the best history book. Okay, fine. Page number one you open. They tell you that the United States of America was founded in the year 2025. Right away you go to the guy that gave you the book. Says you know this author? Says yeah, I'm the author. Says you have a mistake here. You say that United States of America was founded by the founding fathers of in 2025. What are you talking about? It's over 200 years old. And the author says no, you're wrong. It was just founded. It's brand new. So obviously at that point you don't need to read any further to know that you can't rely on this author. He's crazy. He's crazy. Same concept. The different parts of the Quran that I read Excuse me. >> [snorts] >> Show that there is mistakes in there that are inexcusable. Such as saying that Miriam the prophetess sister of Moshe Rabbeinu was also the mother of Jesus. Which is completely ridiculous and inexcusable. As not only does the Torah clearly say that Miriam died in the desert. But Jesus did not even come into existence for another 1500 years. So unless the Quran can somehow show how the Torah apparently made a mistake and Muhammad knows more than the Torah that Miriam didn't die in the desert. And she actually in fact lived for 1500 years and then gave birth. And in the process changed her name to Mary. And the process she also became an adulteress. Obviously this is enough to know that the Quran is full of mistakes. There's many other mistakes in there, but this is just one of them that's inexcusable. Nobody speaks for God. We can only try to have an idea of what he wants. Wrong. God spoke for himself. He gave us the Torah. He gave us the rules. And he gave us the rules of the rules. And therefore our sages teach us exactly what the will of God is based on what he said. Based on what he decreed. So when he said do not violate Shabbat or else it's a death penalty then he meant it. He didn't just mean it's only relevant to the people that lived at the time of Mount Sinai. He meant it for all generations. When he meant when he said that the Jewish people are the chosen people while the rest of the world is also his creation. But they're not considered the chosen people. He meant it. So to say that he says one thing but means something else is simply denying the divinity of the Torah. To say that we don't know is denying the divinity of the Torah. Why? Because part of the Torah is a Kadosh Baruch Hu telling us to listen to our leaders. Meaning leaders in Torah and do not stray right or left without their permission. Without you know, we're not going to the you know, the opposite of what they say. Is it okay if I call my rabbi by his first name? Absolutely not. One of the ways that a person could certainly bring punishment upon themselves is by ignoring the honor of the Torah scholars. And Torah scholar doesn't just mean the greatest scholars of the generation or Moshe Rabbeinu. But rather even your rabbi today. How do we know? >> [snorts] >> The Mishnah in Masechet Avot begins with Moshe kibel Torah miSinai. Moshe got the Torah at Mount Sinai. Umesara leYehoshua. He gave it to Yehoshua bin Nun. UYehoshua leZkenim. And Yehoshua bin Nun gave it to the elders. Why doesn't it say the names of the elders? The 70 elders. I mean the Torah has 304,805 letters. Surely he could fit the names of the elders. Why didn't it put the names of the elders? To teach us that the elders back then could very well be the same thing as the elders in this generation or any other generation. And no one would come and say listen, if Moshe Rabbeinu told me or Yehoshua bin Nun told me to do something I would do it. But it's you telling me. I'm not going to listen to you. Therefore the Torah says no, no, no. You're right. Moshe Rabbeinu is great. Yehoshua bin Nun is great, but also the elders. And since the Torah doesn't mention who the elders are that's because it's telling you anyone that is Torah scholar that's telling you the word of God. So now the Gemara says one of the sages rebuked the people. Says foolish are the people that stand up when they bring the Torah scroll into the synagogue or take it out of the Aron Kodesh. But they don't stand up when the living Torah walks into the room. What's the living Torah? The Torah scholar, the rabbi. And even more so foolish are people that don't stand up for the wife of the rabbi. Why? Is talking before. So now a person that calls his rabbi by first name that means that he thinks that him and his rabbi are in the same same level. He's no different than his friend Joe at the bar. He's no different than Steve, his co-worker. And unfortunately [snorts] this is not only a disrespect of the rabbi, it's disrespect of the Torah. Why? Because you're not respecting the rabbi because he has a title of rabbi like you would respect a doctor and you wouldn't call a doctor you know, by his first name. You would call him doctor something. This is not the same thing. By saying rabbi such and such you're it's not the respect for the rabbi because of the title, but rather it's respect for the Torah that he has. And that's why the sages said foolish are the people that stand up for the Torah scroll, but not for the living Torah. Meaning the Torah scholar that comes in, he actually has the Torah. He's living the Torah. He's teaching the Torah. So a person that calls his rabbi by his first name is certainly disrespecting the Torah. Now of course it's a if somebody's new to the Torah, new to the Judaism then it's you know, it's a it's a mistake that people make which is you know, again Hashem is not going to punish them for their early mistakes. But if a person continues this way and they're already religious for two, four, five, six years, 10 years and they still insist on calling all the rabbis by their first name then this is a very big problem. Very big problem. And certainly should not be done. You should also, I know that some people uh like to call their rabbis with a secular formality. Like instead of saying uh you know, Rabbi Ovadia they'll say Mr. Ovadia or Sir Ovadia. Don't do that either. Again the honor that you give to the Torah scholar is not the same thing as the honor that you give to a doctor or you give some type of professional. The honor that you give to the rabbi, to the Torah scholars is the honor for the Torah they possess. The honor that the Torah they possess. This is why in the a in in the world of Torah even if a bachur, bachur yeshiva, kid that's 18, 19, 20 years old starts to teach Torah they already start calling him rabbi. Not because he's in the same level as, you know, the greatest general of the generation, but rather because once you have gone from being a person that learns Torah for yourself to being someone that disseminates Torah, that teaches Torah, already the Gamara in Maseches Bava Metzia, page 33, says already you're qualified as a rabbi and in essence there's an honor for the Torah that you possess. Now, of course, this is pertaining to people that teach real Torah and not heretics, but the point being is you're honoring the Torah that the rabbi has and not the person itself. It's not the same thing as honoring a professional or a minister or even a king of flesh and blood. Where in fact the Mishna in Maseches Avos says that there is certain conditions that somebody has to meet in order to be a Kohen. Number one, he has to come from the family of Aaron a Kohen. You cannot be a Kohen if you come from the family of Yisrael. Your father has to be a Kohen in order for you to be a Kohen. In order to be a king in the Jewish world, you have to have this in the family. It's not something you just decide to be a king like the nations where they could just decide who's going to be a king based on who murders the most amount of people. In the Jewish world, Hashem chose the kings specifically. But in order to have the crown of Torah, anyone can have it. They just have to learn Torah. And in fact, the crown of Torah is superior than the crown of kehuna and superior to the crown of the kingdom. Why? Because you're honoring the Torah that he possesses and not just the person himself. Of course, you honor the person, but it's because of the Torah that he possesses. And that's why Rabbi Yossi said he loved the holiday of Shavuot because we celebrate the Torah. But we say we learn Torah every day. Why this? He says, because if it wasn't for us receiving the Torah, then I would just be any YOSSI IN THE SHUK. BUT DUE TO THE TORAH, I'M Rabbi Yossi. Meaning, I have a purpose in life. I'm representing Hashem. I'm learning his word. I'm teaching his word. I'm not just any Yossi. I'm the one that disseminates Hashem's word. So, it's very important for people to understand not only to honor the talmidei chachamim, to honor rabbis, but also to know why you're doing it. It's not because of the title. It's not because of their age. It's not, even though you have to uh respect older people even if they're not rabbis, but the point is it's because of the Torah that they possess. Did Jesus honor the Torah? No, he did the exact opposite. He thought that his uh rabbi was just like him. Where the Gamara says that uh Jesus was looking at the hostess of the hotel they were staying in, the inn they were staying in, and she thought she he thought that she was ugly. She had round eyes, he called her. And uh when his rabbi, Rabbi Yehoshua ben Perachya, said this woman is very nice, meaning that she's very kind, she's hosting them, she's treating them well, Jesus thought that the rabbi was like him. That he was measuring her attractiveness, her beauty. So, he said to his rabbi, "What are you talking about? She's nice. She's ugly. She has round eyes." So, when his rabbi heard him say that, he not only rebuked him for looking at her. He rebuked him for thinking that the rabbi's mind is like his. And that was the key to the failure and ultimate idolatry that Jesus went after. He wanted honor for himself and he could not see anybody superior to him. I'm a am I allowed to go into heaven? If you follow the laws of the Torah that pertain to the which means that you would become a righteous Noahide, then yes, there's a place in heaven for you. But if you uh don't follow the laws of the Torah that pertain to the then you will not go to heaven. Uh [snorts] let's see. Okay. Do they have soda in heaven? Well, you're never going to find out because a person like you that mocks the Torah will never see heaven. I read in Pirkei Avot Rabbi Chanina put his foot for a poisonous reptile to bite. It died right after. He said it's not the agent that kills, but the sin that kills. May the Rav expound. Yes. So, there was a animal called arov that is a mix of animals that created a horrific horrific uh reptile that um would kill people in a very unusual way, where after he would bite them, he would then run to the water, and if he reached the water before them, then the person would die. But if the person would reach water before him, then the reptile would die. The arov would die. This obviously was not just the typical animal of today. There was something spiritual that had to do with it. But anyway, this arov was killing people and everyone was scared of it. And uh they came to Rabbi Chanina asking him for help. So, Rabbi Chanina stopped learning Torah and said, "Okay, this is the need of the public. Where is the arov? Take me directly to him." And Rabbi Chanina went. Everyone was too scared to even go with him. They were watching from afar. And he stuck his leg into the hole. The arov bit him and then started running away to the water. Because if he reaches water first, he dies. But before he could reach the water, Hashem made a miracle and made water come out from under the ground and which touched Rabbi Chanina and the arov died. Rabbi Chanina then took the arov, put him all over his shoulder, and went around the town telling the people, "It's not the arov that kills, it's the sin that kills." What Rabbi Chanina was telling people is that the arov doesn't just decide who he's going to kill based on his own desire. No one dies just because of an accident, a mistake, a medical uh mistake, or a car accident, or uh some type of natural disaster. There's no such thing as someone dying by mistake. A Kadosh Baruch Hu decides who lives and who dies. And on Rosh Hashanah, as the Gamara in Maseches Rosh Hashanah says, Hashem decides who's going to live and who's going to die that year. Now, as far as a person that dies, whether it's through chas v'shalom a tragic car accident, an illness, or arov, snake, whatever it is, of course, Hashem is the one that sent those things in order to get the person, you know, to die. So, Rabbi Chanina is telling people, number one, you should know that the people that the arov killed, that's because Hashem decided that they need to die. Either because they made certain sins. For example, violating Shabbat, idolatry, adultery, uh immorality, sins that are death penalty. So, Hashem sent them a death penalty. Or they've completed their tikkun. Meaning they only needed to come to this world for a specific amount of time to do something specific. They've completed it and now they they leave. Now they're done. But either way, it's not the Arab that decided that they're going to die. Rather, Hashem, the king of kings, decreed that these people are going to die. So, the Arab doesn't kill. The sin kills. Why the sin? Because there's no such thing as death without sin. Even the four people that the Talmud mentions that never sinned, that was a um Moshe Rabbeinu's father, David Hamelach's father, um Hamelach's son, um uh uh Yishai, uh Amram, Kehat, and uh Binyamin. Four people that never sinned, even they died. Why? Because they still had the responsibility for Adam Harishon's original sin. Because we're all part of the neshama of Adam Harishon. And if it wasn't for Adam Harishon's sin, they would never die cuz they never sinned. But everyone that dies, it's because of a sin. So, Rabbi Chanina is teaching the people it's not the Arab that kills, it's the sin that kills. Meaning, if you sin, don't be surprised if death is near. Don't be surprised. Now, just because the Torah says that the death penalties of the Bet Hamikdash are no longer possible because we don't have a Bet Hamikdash, doesn't mean that the punishments of the Torah are not valid anymore. But instead of the Sanhedrin executing person that violated Torah, Hashem took the responsibility. Instead of him being stoned, he'll get into a car accident. Instead of him getting uh hung, he'll drown in a pool. Instead of uh him a uh you know, being uh burned, the uh the uh what is the the death penalty of of fire, then he'll uh you know, go into a let's say uh a uh some type of fire, building fire, or something like that. Or if there's a couple of sins, he can have a plane crash, which is both skilah and fire. The point being is is that just because the Sanhedrin is not able to execute the laws of the Torah, does not mean that the laws are no longer valid. It just means that Hashem is the one that fulfills those laws. But since Hashem is the one that does it, he has more mercy and he does not punish people right after they sin. Whereas at the time of the Sanhedrin, if two witnesses saw a person violate Shabbat, commit adultery, uh idolatry, something like that, there was two witnesses, they warned him, and he still violated, and they bring him to the Bet Din, it's a death penalty. There's no second chances. If he intentionally sinned, there's no second chances. But with Hashem, since Hashem is executing now, he gives people a whole lot more than second chances. A person could be violating Shabbat for 20, 30 years before Hashem kills him. But again, don't think that the penal that the punishment's not coming. Don't think the punishment Eventually comes. And when it comes, he gets punished for all of it. Meaning, if he violated Shabbat for 30 years, 52 times a year, then guess what? He'll have to suffer the death penalty for every single sin he made during those years. So, 52 times a year times 10, it's 520 times. But each uh uh Shabbat is not just one sin. Every time he turned on the car, it's like 6,000 fires. That's 6,000 death penalties. Which means he's going to have to suffer 6,000 death penalties just for turning on the car on Shabbat. And if he drove every Shabbat, even if he JUST TURNED ON THE CAR ONCE EVERY SHABBAT, that's 6,000 death penalties for every single Shabbat. Needless to say if he drove, Needless to say if he did it for many years. But if he does teshuvah before he dies, and not only he keeps Shabbat moving forward, but he does the teshuvah and the tikkunim and fixes his past, then when eventually he dies, the sins that he did in the past don't exist anymore. Why? He fixed them. He fixed them. But if he arrives at the Bet Din of heaven after he's already done teshuvah, but only partial teshuvah. Meaning, he started keeping Shabbat, but he never fixed the past. He started PROTECTING HIS BRIT, BUT HE NEVER FIXED THE PAST. THEN even though eventually he's going to go to heaven because he kept Shabbat at the end of his life, he still has to pay the punishment for all of those past sins. So, a person needs to know that it's not the Arab that kills, it's the sin that kills. And be'ezrat Hashem, we will all do teshuvah so the sin cannot kill us. Rabbi, which parts of the oral Torah, like Talmud or Midrash, are appropriate for me to study as a Noachide? Neither one of them. The main thing that Noachides need to study is the written Torah and mussar. The Talmud is forbidden for Noachides. How much of my day should I spend thinking about Hashem? If you're alive, think about Hashem. That's the ideal. As close as you get to that, the better. Now, it doesn't mean that you just sit there and think about Hashem and you can't function and you can't eat, you can't drink, you can't work. That means that every act that you do, you think about Hashem. Before you eat, you think about Hashem. How? Making a blessing, thanking Hashem for giving you the food. After you finish the food, you think Hashem again for satiating you, for not choking to death while you eat, for allowing it to digest. After you go to the bathroom, again you think about Hashem. How? For allowing your body to remove the filth, the poison out of your body, and only to preserve the good parts of it. You think Hashem that you're able to go to the bathroom without screaming your lungs out from pain. Because logically speaking, if Hashem wasn't merciful, then going to the bathroom would be the most painful thing every human being would endure. Now, of course, there are some people that endure enormous pain when they go to the bathroom, and it's a suffering that's unlike anything you could imagine. But people that go to the bathroom and do not feel pain, which is the majority of society, don't understand the magnitude of their blessing. Why? Think of it this way. You ate a piece of meat. You ate some uh all types of different things. Now, if they come out of your body in the same cont in the same way that they came into your body, then it would be enormously painful. Enormously painful. If your body does not digest them properly, enormously painful. In fact, if your body does not keep them moist enough, then it's enormously painful. Or if your body does not split this waste, does not split it to small pieces, then literally you can die from pain. So, a person that goes to the bathroom and does not say the Asher Yatzar blessing with kavana, is not only an ungrateful person. It's a clueless person. Why? Because you don't realize how great of a gift you just got by being able to go to the bathroom without enduring enormous pain. So, it's important for a person to know that if you want to, you could literally think about Hashem 24 hours a day, and it's very easy to do it. Why? Because he's everywhere. He's connected to everything. Whether you're eating or you're drinking, or you're dealing with customers, or you're dealing with your husband or wife, you're dealing with your kids, you are working, you're whatever it is that you're doing, it's all connected to Hashem. There's always a way to connect everything to Hashem. He's the one that gave you the customer, he's He's one that gives you the money, he's the one that gives you the food. He's the one that operates your body. He's the one that gives you the thoughts. He gives you the ideas. He made your body function. He made you able to pick up things. He made you able to walk. Made you able to see, to hear, to enjoy smell, taste, and so on. Literally, everything is connected to Hashem. Everything. So, the more a person is grateful to Hashem, the easier it is for them to think about Hashem all the time. And if they don't think about Hashem all the time, then you'll also notice that they're also not very grateful people. >> [sighs] >> For the love of your Torah and science film, you mentioned the Gemara is proof for the theory of spherical Earth. But before the Gemara was written, Aristotle wrote that the Earth was spherical. Yes, but the Gemara was not a invention of that day. The Gemara is part of the oral Torah, which we already got at Mount Sinai, which certainly preceded Aristotle. >> [snorts] [snorts] >> Let's see. >> [sighs] >> If the moon's light is a reflection of the sun, then why in Genesis God called the moon a lesser light, as if the moon has a light of its own. Good question. The Midrash and the Gemara both say that initially when Hakadosh Baruch Hu created the uh the moon and the sun, they were both the same size. And they were both creating light. But then the angel of the moon complained that there is two light that that are similar in the heavens. Says, "Why should there be two lights in the heavens? Shouldn't one be smaller than the other?" And Hashem rebuked the moon. And meaning the angel of the moon, and said, "Okay. They should be less one bigger than the other. You become the the smaller one, and you are now going to be without light unless the sun gives it to you." So, the lack of gratefulness of the moon got it to get a punishment, if you will, where it lost its uh ability to create light itself, and it actually became smaller physically, and on top of it, uh it depends on the sun to to get light. But once the uh Mashiach comes, the Gemara says that Hashem will bring back the moon to its uh glory days. And uh that's actually uh what uh David Hamelech says in Tehillim several times. And it's in several places. Why do you believe in the Torah so much? I don't just believe in the Torah. I know that Torah is true. I don't believe in God. I know that God is real. I know that God gave us the Torah. It's not a matter of belief like I have some blind faith. It's knowledge. Okay, let's see. Can the Rav please explain the verse in Isaiah which says the nations are like a drop of water in a bucket? The neshama of a uh this is actually something that is part of our daily prayer in the morning. That the neshama of a Jew is significantly different than the neshama of a non-Jew. Why? Because the neshama of a Jew has to have the wherewithal to obey the Torah, cuz that's its obligation in the world. And a much greater part of the Torah. Whereas the neshama of a non-Jew does not have to have all of this. So, the ability to obey the Torah is not just something a matter of like people think, "Oh, it's just willpower. Oh, it's just a desire, or it's just belief." No, you actually have to have the tools. The spiritual tools in order to be able to accept the Torah, in order to be able to comprehend it, in order to be spiritually and emotionally connected to it, in addition to being uh mentally connected to it. So, these are different spiritual tools that in essence Hashem instills into the Jewish neshama, whereas the non-Jewish neshama does not need all of this extra stuff because there's no use for them. So, therefore, the way that it's compared to a compared is that when the uh people have, let's say, a barrel of wine. Okay, the barrel of wine. And let's say they're using the barrel of wine. They pour the barrel of wine. There's always going to be a little bit left in the bottom. A little bit left in the bottom. The the prophet is trying to explain that the difference between the Jewish neshama when it's performing the will of Hashem, when it's doing what it's supposed to, versus the non-Jewish neshama is the wine that was poured out to what's left in the bottom of the barrel. Why? Because this one is given and utilizing the extraordinary spiritual tools that Hashem gave it, while the other one does not have the need for them. It has certain tools. It has certain good character. It has good things in it. But it does not have all this extra bells and whistles, if you will, because it's just not necessary for them. Uh Why do archaeologists say that Judaism was a religion found by the ancient Egyptians? Because they're idiots. What do you mean why? Oops. They go to Egypt. They look at the different things that are on the walls, the different things. And they see there is uh Jewish people on the walls. There's Jewish writing. So, they assume that they can fill in the blank and make up the story from there. This is like, for example, somebody finding a uh a uh let's say um a book. Okay? They find a book. But the whole book has let's say, for example, the book was burned. It all became black. Except there was one word in it. There was one word in the book. What the scientists are doing is they're saying, "Oh, there's one word. Okay, we can fill in the rest. The other 500 pages? We're going to We're going to tell you what it said." That's what they do. They assume that just because they know what one word is, they can fill in the blank for everything else. And unfortunately, everybody has a customer, including them. There's people that believe them. Can a Noachide recite the Asher Yatzar blessing? Uh technically, yes. Uh just not the first verse where it says tzivanu, that Hashem commanded us. Everything else you can. Cuz it's certainly relevant to you, also. I mean, you could say it in your own words. Does a Noachide have Does a Noachide have a share of the world to come? Yes. Yes, I've said it before. Uh Okay. So, is one. Is it true they found different version of a Torah Dead Sea Scrolls? No. What is AI Rabbi? AI Rabbi is an app that we have that you can download from the App Store. Or you can go to the website airabbi.org and you can download it for either iPhone or Android. And over there you can ask questions like you guys are asking right now, all types of questions. And it'll give you the Torah based answer. Which sources. That you could look further into what was said. Meaning it not only is going to give you the answer to your question in voice or in text in 30 different languages, whether it's Arabic or it's uh Hebrew or Spanish, English and so on. But on top of it it's also going to give you the sources that discuss your question. And sometimes those sources are my lectures. So when it gives you my lecture for example as one of the three or five sources that it gives you it's not only going to give you a two-hour lecture, it's going to give you the two-hour lecture but the link is going to take you exactly to where I speak about your question. So it's time-stamped to the video of where I speak about your question at a one of the 5,000 lectures that we've done over the years. It's truly unbelievable Baruch Hashem. So you should uh try it out. It's an amazing app. It's uh certainly much more uh reliable than Chat GPT or Claude or all the other secular AI apps that are out there because the difference between the AI Rabbi and all of the other AI apps out there is that the AI Rabbi is based only on Orthodox Jewish sources. And it provides you the sources. Whereas the questions that you ask the general secular AI that's out although they're great applications to make graphics, they're great applications to ask general information about different things, when you ask it about Torah, it'll give you whatever it finds. Meaning it it could give you a answer based on Christianity, an answer based on Reform Judaism, an answer based on Orthodox, an answer based on Scientology. It can give you an answer based on a lot of different things without but still presenting it as if this is the answer that's relevant to you. So it's not reliable. Uh and uh unfortunately a lot of people make their decisions based on what their Chat GPT told them and the decision is wrong. So if you want a reliable AI app that will give you the answers to all your Torah questions that are general everyday questions, philosophical questions, sources, different things and also provide you the sources that you could actually look further into. Sources that are not not just for my lectures but also from writings of the Rishonim Tzion, Rabbi Yitzhak Yosef, Rabbi Ovadia, uh Rav Tzion Musafi, uh the uh the Din Online, Rav Victor Miller, many of the Dolei Yisrael that have published uh uh writings out there, we give you exactly where it is. You can click on it and it takes you to exactly where your answer is. It's uh unbelievable and it recently got an update so it's even better than it was uh now and it's going to get another update Be'ezrat Hashem over the next few days with even more improvements. So you subscribe to it. It's a uh cheap and uh it's uh certainly useful. I actually have some students that have been my students for 5, 10 years that I noticed that they stopped asking me questions. They used to send me questions every week and I noticed they stopped asking me questions. And uh when I get in touch with them, they tell me, "Listen, Rabbi, I I still love you. I still watch your lectures. I just don't need to ask you the questions anymore because the AI Rabbi gives me all the answers." >> [laughter] >> So it's like talking to you anyway cuz I sometimes use it as vocal so it has your voice. So it's like I feel like I'm talking to you even more now. So it's unbelievable Baruch Hashem. Okay. I would like to convert to Judaism. How do I do it? Okay, so conversion to Judaism as I've answered many times it's a process. It doesn't only require your willpower, it also requires knowledge that you need to gain and also certain life changes. So go to our website which is beezrathashem.org. B E E Z R A T H A S H E M dot O R G. On top there will be a section that says free ebooks and PDFs. Go there. In that section write uh conversion. It'll give you a PDF that is the uh interactive conversion guide PDF. Download it and go through that. It's very extensive. Every page that you look into, you press on something, it takes you to a certain lecture or book or writing, whatever it is. It'll give you all the information you need to know what's uh required to know for conversion, what's required to do for conversion. And uh you'll be able to uh if you really follow it, you'll be able to convert one day. Is it okay to celebrate St. Patrick's Day? No, not for a Jew. Uh what's uh only been uh uh recently uh known to me is that uh unlike what most people think, which myself included for most of my life that St. Patrick's Day was a uh some secular day that the uh nations used, the Irish people and now Americans for many years used it just as an excuse to get drunk and and do silly things. It's actually the the the core of St. Patrick's Day is Christianity. Uh starts at the uh uh 5th century where this guy uh St. Patrick was actually a Christian missionary that uh used the uh the three-leaved shamrock to uh to represent the Trinity which is the idolatry of Christianity where they divide God into three. So St. Patrick's Day is 100% connected to idolatry. It's forbidden for uh Jews to celebrate it in any way, shape or form. In creation God made the man and the animals vegetarians, but the fishes and the sea creatures, there is no mention of which food was allowed. So what did they eat? Seafood. They eat each other. They're animals. Can I ask a question from a Christian perspective? Baruch Hashem, thank God I'm not a pastor, so why would you ask me a question about from a Christian perspective? Go to your pastor or priest. If you want to know why Christianity is considered idolatry and why it's false I have several lectures about that that you can go to my YouTube page and just uh write Christianity or New Testament. And you'll see several lectures over there where I bring proofs from the Torah and even from the New Testament that show that the New Testament is uh false man-made religion. It has nothing to do with with with truth. Whatever is true in it is not theirs. It's just plagiarized from the Torah. And whatever is theirs is not true. Is it allowed to celebrate Thanksgiving? Not for Jews. I have the video set to the show in the Tio had a [snorts] lecture a couple of years ago explaining that the Thanksgiving not only has a connection to Christian ideology but also it's considered called a gleam because they celebrate it every year for religious reasons to the special at the same time. So it's completely forbidden for the Jews and even the few scheme that that said it would be allowed for a Jew to to eat turkey you know on that day they only allowed it to be done once in a lifetime meaning not to be done every year or anything like that. So certainly it's not a it's not for the Jews to to celebrate. If you want to eat turkey you could eat turkey any day of the year. The website. You could just go to my uh profile and usually in all my profiles whether it's TikTok or Facebook or YouTube the the website is link is over there somewhere. >> [clears throat] >> Why did King David purposefully push Uria to the hot spot of the battle in order to marry his wife? Is it fair attitude of a tzaddik? Yes. Why? The Torah in Mesachet Shabbat says that anyone that thinks that David sinned is mistaken. Why they mistaken? Because at the time of King David there was a decree that anyone any Jew that goes to war has to first give his wife a get meaning that he is divorced. Why? Because if somebody if a Jew dies in war but there's no witnesses to his death and they can't find the body then they cannot know that he's dead and he could very well be still alive and therefore his wife is not allowed to marry somebody else. And these types of things would happen in wars and they still happen to this day in wars where people are taken hostage or they die but nobody finds the body and so on and then that leaves the woman you know a woman that's a widow but at the same token cannot ever get remarried ever again in Judaism. So that's why there was a decree at the time of King David that every man that went to war had to give his wife a get. So that means that Uria when he went to war he already was not married to Bathsheba. He was not married to Bathsheba so when Bathsheba went to King David she was a single woman and she was allowed to be with King David. That's number one. Number two when Uria came back at the instructions of of King David King David told him to go to his house. Go to remarry his wife. And Uria did not like King David and disobeyed him and instead he went to the bar and got drunk instead and refused to go home which was considered going against the kinghood. And going against the kinghood is a death penalty. You disobey the king it's it's a death penalty. So because King David did not want people to think that he's killing him because of Bathsheba even though he technically was allowed to kill him because he's number one the king doesn't need permission number two because he disobeyed the king King David did something else similar to the story that we told earlier by the Ben Ish Hai by giving Uria a letter to go back to the war that he came from to go back to the war and give this to the commander and in the letter it says for the to the commander to put Uria in the front lines. So that way he's more likely to die. So he killed him not because of Bathsheba he killed him because he went against the kinghood. And as far as Bathsheba Bathsheba was perfectly permissible to King David and one of the ways that we know that this is not adultery and this is not a sin is the biggest proof of all of it aside from what I just said is the fact that Hashem chose for Melech to come from Bathsheba and from Melech comes the Messiah. Meaning King David was married to 18 wives and he also had concubines. Which means that King David you know could have had the the Messianic gene already if you will. The Messiah is coming from King David but it could have come from any of the other wives. But Hashem specifically chose King David Bathsheba and Melech. So Hashem would not make that happen if the relationship itself was inherently a sin. The same for his grandfather Yehuda. Yehuda that was with Tamar even though he was with Tamar when he didn't know she was Tamar that was specifically done by Hashem to hide this act from the Satan. There's the Satan always trying to get in the way of Messiah coming to the world because when Messiah comes to the world that's the end of the Satan but the point is is that the way that we know that the Yehuda was allowed to be with Tamar was because Hashem chose to bring Messiah through her and through Yehuda which from them comes King David. And from King David Bathsheba comes the Messiah. Not from any of the other wives of King David. This doesn't mean that the other wives of King David weren't righteous they were very righteous. It's just that Hashem specifically chose for Messiah to come from King David and Bathsheba and then Melech. Does the Dead Sea Scrolls contradict the Torah? No I already answered this question. No. Also know that uh many of the Dead Sea Scrolls were found to be fraudulent. They altered them. Meaning recently altered them and then they said it said something that it doesn't really say. But the authentic Dead Sea Scrolls that were found they don't contradict the Torah at all. Rabbi I'm Persian born can I become a Jew? Yes if you convert to Judaism no problem. There's actually a entire community of Persian Jews. The story of Purim which is a holiday that Jews celebrate every year is takes place in in Persia. So there's a big Jewish community that's Persian. Actually I have many students that are Persian Persian Jews. Oh here we go I will tell you again. Here another I I keep telling you guys there's always a some fool that says he's a Messiah. Here we have it live over here. This guy says he's Messiah. His last name is similar to the Abarbanel, but no one believes him. You know why nobody believes you, right? Because it's not true. Because they know that you're crazy. And um unfortunately you need to be instituted. That's why they don't believe you. They're at least smart enough to know that uh you're insane. And delusional. Is this story about King David in the Torah? Uh parts of it is in the written Torah, parts of it is in the oral Torah. Rabbi, I want to go to a syna- to a new synagogue, but I'm nervous. Why? If you're a Jew, you can go to any synagogue that you want. What's the problem? I blew a trumpet trumpet for 3 minutes and then I fell on my knees. Like I said, you're confirmed insane. >> [sighs and gasps] >> Just because >> [laughter] >> Ay ay ay. Refuah shleimah, refuah shleimah. I don't mean to be mean to mentally ill people, but you know, sometimes it's uh crosses all lines. What can I tell you? Let me see. PPI Uh Okay. Okay, let me see. I'll look for maybe one or two questions and we're done. Let me see if there's anything else left here. Here's this. All right. Okay, I think I've answered all the all the questions, baruch Hashem. Rabbi, what's the best way to get more involved in a new community? Uh the best way is by going to the synagogue and then finding out if there is a uh shiur Torah that's a regular shiur Torah and showing up to the shiur Torah each time, you'll get to know people. They'll tell you about different events that are happening in the community, different events that are happening at the synagogue. And make sure that uh you do your best to uh be cordial, be nice, be polite, be friendly, uh don't be judgmental, and um you'll get along fine. Get along fine. Why do I say don't be judgmental? Because many people are judgmental. Many people destroy their chances at having relationships or they destroy their existing relationships because of how judgmental they are of other people. Even when we say that, you know, there's a Torah obligation to the "Ocheach tocheach es amitecha", you must rebuke your brother, that does not mean you must judge your brother. It means rebuke your brother in order to help him. So, even if you see that your fellow Jew is violating the Shabbat, that does not mean that you judge him and uh criticize him for uh for his violation of Shabbat because you see him as inferior to you. Rather, you have to look at him as someone that is going in the wrong direction and doesn't realize they're going in the wrong direction. Imagine somebody has a very important appointment that he has to be there on time and it's a hour drive and he's already driving a half hour in the wrong direction. Now, if you find out that he's driving in a half hour in the wrong direction, as much as you know that he's going to be frustrated when you tell him that he's driving in the wrong direction, you feel too bad for him not to tell him that he's driving in the wrong direction. Cuz if you don't tell him, he's going to continue driving in the wrong direction for, you know, for another hour before he realizes he's going to miss his appointment. So, the sooner you tell him he's driving in the wrong direction, the better, but you're doing it not because you're right and he's wrong, but rather because you feel for him for him going in the wrong direction. Now, there is a issue that uh I actually addressed this week with one of my students. I've addressed this issue several times over the years, most of the time privately, sometimes in lectures and in the past, where there is a special type of I would say arrogance that uh people have for the things that they do that are good. For example, Jews that made aliyah to Israel from America, from England, from different parts of the world and they made aliyah to to Israel, which is wonderful. It's an undertaking that they have overcome. It's a test that they chose to, you know, to take on and and they passed. It's great. The problem is that it's very common for Jews that have made aliyah to look at all of the Jews that have not made aliyah with a look of criticism or a look of, you know, a like they look down upon them. Oh, you haven't made aliyah yet? What, you don't appreciate the land? What, don't you realize this is home? What, don't you realize this is what God says? All all types of things and they literally look down at everybody that has not made aliyah. This is not only arrogance, this is wrong. And it's a sin and it's simply disgusting. Now, one of the things that I um dealt with it this week is that one of my students asked me, "Is it appropriate to look at all of the bachurim that came to yeshiva in in Israel from the country they came from, from England, from America, from different places. Bachurim come to the yeshiva and study in Israel for a year or two. And now they decided to come back to with the with the outbreak of the war, they decided to go back to America, they decided to go back to, you know, England or wherever they came from. So, he's asking me, "Is it appropriate to look at them as they're cowards and they don't have emunah?" And I told him that no, it's not appropriate. It's actually a very arrogant statement and thought process. Why is it an arrogant and a thought process? Because the sages teach us in the Gemara, "Do not judge your fellow unless until you get to his position." Until you get to his exact circumstance, you're not allowed to judge him. When you're rebuking your fellow Jew, you're not rebuking him for the sin he's making because you're right and he's wrong. You're not rebuking him because you're judging him. Rather, you're rebuking him to help him. You're rebuking him because you feel bad for your brother that's going in the wrong direction. Judging is not allowed. Only Hakadosh Baruch Hu judges. People misunderstand and think that rebuke is judgment, but it's absolutely not. If you want to help somebody, you rebuke them and tell them they're going in the wrong direction. If you want to judge people, be quiet. Don't say anything. It's better that Hashem created you a mute than you judge people, especially out in the open. Now, to go and judge your fellow Jew before you got to his circumstance is not only arrogant, it's against the Torah. And it is illogical. Because to judge somebody when you don't know what they're enduring and just say, "Oh, come on. What? So what if there is a for example, this example of the people that left Israel to go back home. Oh, what are they leaving? Oh, they're cowards? No. First of all, you don't know why they left. Maybe they left because they're going back home to be with their family for Pesach. Like my nephew. He came to Israel and he came back to America not because of the war. He came back to it to America to come for Pesach. He wants to be with his family for Pesach and he plans to go back to Israel after. So, to go say, "Oh, he's a coward." Why is he coward? He wants to be with his family? Secondly, some kids left because their parents said, "Listen, I don't want you to be in Israel right now. I want you to be next to me. Why? Cuz you're causing me anguish. Because I'm worried because you're there." Guess what? Honoring his PARENTS IS MORE IMPORTANT THAN HIM BEING in the land of Israel right now. Three, there is no Torah obligation that tells you that you have to stay in the land of Israel and endure anything that is you believe is is risky. You believe is dangerous for you. Whether it's the the the the missiles or it's the police and government. In fact, the Rishon LeZion, Rabbi Yitzhak Yosef, said maybe 2 months ago that if the government continues to attack the Torah scholars, the bochurim, like they are right now, we will eventually tell all of our kids to leave Israel and go to America. And we're going to go with them. WHAT? THE RISHON LEZION doesn't know what THE VALUE OF ISRAEL IS? NO, he does. But, he also knows what the value of Torah is. Israel is not under the rule of the Torah today. It's under the rule of Zionist heretic socialist communists that hate the Torah. That's why they're beating up religious people in the street for no reason. That's why they're arresting religious people, men and women, for no reason. Just today, I saw a video a religious guy on A BICYCLE. HE STOPPED IN THE STREET, DOESN'T SAY A SINGLE WORD. The police came into the street. He was simply in the street. There was no cars, there was nothing. He They simply passed by him. They looked at HIM AND JUST DECIDED TO BEAT him up AND ARREST HIM FOR NO REASON. THE WHOLE THING IS ON VIDEO. WHY? CUZ HE'S RELIGIOUS. THAT'S IT. HE DIDN'T SAY A WORD. It's all on video. Same thing happened with the woman. They arrested her and started beating her up. Took off her wig, shem Yisbarach. So, what? You're telling me that if those people leave Israel, they're cowards? No. THERE'S NOTHING COWARDICE ABOUT IT. THEY'RE ACTUALLY LOGICAL PEOPLE. The next thing is, if a person says, "Well, somebody did leave because he's scared of the war. Not because his parents TOLD HIM, NOT BECAUSE HE'S COMING FOR PESACH, BECAUSE HE'S SCARED OF THE WAR." STILL, you're not allowed to judge him. Why are you not allowed to judge him? Because you're not in his shoes. Wait, but I'm living in Israel. Yes, but you're not in his shoes. Maybe the rocket that fell fell close to his house, fell close to his proximity and it didn't to yours. So, you're not really scared because to you the rockets are just in the air. And they're just on TV and on a screen. But, to him it was very much real. Or he has different nerves than you do. He has different system than you do. He's scared to death. He doesn't KNOW HOW TO GO to sleep because he's scared of what he sees. You cannot judge him. And what's the proof to all of this? The Rambam teaches. Everyone knows that we have three cardinal sins in the Torah that are egg val ya'avor. Meaning, if the nations come and tell a Jew, "Either we'll kill you or you worship an idol or you kill somebody else or you commit immorality." The Jew has to die. He has to be He has to die. He cannot kill somebody else just to save his life. He cannot uh uh commit idolatry or adultery just to save his life. Those are the three cardinal sins. But, then the Rambam writes, "What if the nations came and they told a Jew, 'Either worship this idol or one of the other cardinal sins or we'll kill you.' AND HE WORSHIPS THE IDOL." AND THEN HE COMES BACK TO THE COMMUNITY. COMES BACK. WORSHIPS the idol and THEN HE COMES BACK. WHAT DO WE DO? WHAT DO WE DO WITH HIM? NOW, if he worships the idol, he just decides to go to the church and bow to Yoshke. At the time of the Sanhedrin, IT'S DEATH PENALTY. BUT, WHAT IF THEY THREATEN HIM, "EITHER WORSHIP YOSHKE OR WE'LL KILL YOU." AND HE AND HE BOWS TO him and THEN HE COMES BACK TO THE SYNAGOGUE. HE COMES BACK TO THE JEWISH COMMUNITY. What does the Sanhedrin do? NOTHING. NOTHING. THAT'S WHAT THE RAMBAM PASKENS. YOU DON'T DO ANYTHING TO HIM. WHY? HE WAS SCARED. SO, AND HE MISSED THE OPPORTUNITY TO DIE ON KIDDUSH HASHEM. BUT, WE DON'T KILL HIM. WHY? Cuz he didn't do it out of belief in it. He did it out of fear. And we are not allowed to judge people that do things out of fear. Same thing, you're not allowed to judge somebody that acts certain ways when they're sick. The Gemara in Maseches Avodah Zarah talks about one of the sages that was sick. Talks about a Job that was sick, more than sick, and said certain things and Hashem did not judge him for those things because of how much pain he had to endure. So, whether somebody's dealing with physical pain or emotional pain, THE LAST THING YOU SHOULD EVER THINK of is judging that person. The last thing. And if you are finding yourself that you're judging other people, then you have A CERTIFICATE OF AUTHENTICITY FROM THE TORAH that you have to work on your arrogance. And if you don't think you're arrogant, that means you're more arrogant than you think. Simple. A b'nai Yisrael, Moshe Rabbeinu is the first thing we learned in the shiur today of how we have to learn from Moshe Rabbeinu to be humble, to make ourselves smaller. Yet, Moshe Rabbeinu did not shy away from rebuking the people. Yet, at the same token, HE WAS WILLING TO DIE FOR ALL of them. On one end, he rebuked them and called them different names. Rebels. Why are YOU GOING AGAINST HASHEM? ARE YOU CRAZY? BUT, YET WHEN HASHEM WANTED to destroy them, he told Hashem, "Why? But, they're only little children. They don't know anything." So, what? Moshe is speaking out of both sides of his mouth? No, it's two different things. IT'S TWO DIFFERENT THINGS. WHEN HE'S SPEAKING to the people, HE'S NOT JUDGING THEM. He's telling them the words they need to hear in order to help them. He's telling them, "Are you crazy? You're going against Hashem. DON'T YOU REALIZE IT? DON'T YOU REALIZE THAT LENDING MONEY WITH HIGH INTEREST IS AGAINST THE TORAH? YOU'RE GOING AGAINST HASHEM. DON'T YOU REALIZE THAT DRIVING ON SHABBAT IS DEATH PENALTY? DON'T YOU REALIZE THAT WASTING SEED YOU LOSE YOUR OLAM HABA? DON'T YOU REALIZE? ARE YOU CRAZY?" BUT, THEN WHEN IT COMES TO HASHEM, SAYS, "OKAY, YOU KNOW WHAT? I'M GOING TO GIVE HIM A DEATH PENALTY." MOSHE RABBEINU COMES TO HASHEM, "NO, RIBONO SHEL OLAM. You're going to kill them? WHY ARE YOU GOING TO KILL THEM?" WHY? BECAUSE THEY'RE LITTLE KIDS MAKING MISTAKES? Cuz they're clueless? Cuz they don't know anything? WHY? THEY DON'T KNOW ANYTHING. LET THEM DO TESHUVAH. WHAT BENEFIT WILL YOU HAVE IF YOU DON'T HAVE A PEOPLE ANYMORE? At what point did MOSHE RABBEINU JUDGE THEM? NEVER. In fact, Moshe Rabbeinu's humility was symbolized by the fact that he saw every single Jew having something better than him. He found the good in every one of them that's better than him, INCLUDING THE PERSON THAT HAS TZARAAT that was outside of the camp because he had tzaraat. BUT, HE STILL FOUND SOMETHING GOOD IN THAT PERSON CUZ HE YOU KNOW WHAT? HE HAS THAT one thing I don't have. I wish I was like him in that regards. Yet, Moshe Rabbeinu knew where he stood. He knew he was powerful. He knew he was the smartest. He knew he was the prophet of all prophets. But, he also knew where it all came from. When you judge people, it comes from arrogance. When you want to help them do teshuvah, it comes from an emotional connection to your fellow Jew, from an emotional connection to Hakadosh Baruch Hu. You love his kids because you love him. You love him and therefore you love his kids. If a person finds themselves judging, it's not from a Torah. It's from the ego. The sooner we would get rid of it, the more we begin to go in the derech Hashem, in the way of Hashem, we're emulating Hashem, we're emulating his prophet, we're emulating the the sages, and we'll be much more successful at helping ourselves as well as everybody else. Thank you very much for learning with me, Rabotai, b'ezrat Hashem. We'll continue to learn again next week. Anyone that wants to support, especially the Kimcha d'Pisha, uh you can go to bhpesach.org, b h p e s a c h dot o r g, and you can donate over there. Anyone that wants to take advantage of the opportunity to do kiruv and get some of the kiruv boxes to distribute in your community, you can buy some on our website b'ezrat Hashem.org or you go to kiruvbox.org. You can buy them over there. And of course, anyone that wants to get the books to distribute in your community, especially the new book, the new Kuntres HaMashiach. This is all the signs you need to know about Mashiach. It's a new book that was just released. You can order a box. Each box has 60 of them. It's a very short book, about 75 pages. You can finish it in a day. Of course, it's only Hebrew. You can order that. You can order the Sefirat HaTzisa. You can order Achot LiYisrael. These are three new books, with the most recent one that literally was just put on the store in the last 48 hours, and already we have a bunch of orders. You can go to our kiruv store and order yourself a box or two or more. Go to kiruvstore.org. Take advantage of the opportunity to do teshuvah, to help other people do teshuvah, to get help other people learn Torah, to help other people get closer to Hashem, to help other people know the truth. And the more you help them, the more it will help you in the end. Kol tuv u'vracha v'hatzlacha, b'ezrat Hashem. Chodesh tov to everyone, as Rosh Chodesh is tonight. Kol tuv u'vracha v'hatzlacha. Shalom u'vracha, Rabotai. We're finally here. The new kiruv box. Opens up. And this little cushion here. I got Let's see if it's charged. It's an amazing It's the box in your life. Now available at b'ezrat Hashem.com dot org. >> [music] >> B'ezrat Hashem.org, get yourself 20 of them, 30 of them, 50 of them. Distribute them to all the people that you care about. And you get people to do teshuvah.