Who Is The Ideal Audience For Divine Wisdom | TORAH FOUNDATION (37)

[music] to the Batm. Torah Center, the new Jewish community in Lauder Hill, Florida. Boashem, you guys are uh hopefully hungry because there's a lot of food. Delicious food. And if you're not hungry, we'll eat it. But uh we're back to our Sunday night to help us learn how to think. Learn how to think. Tonight's U is going to be for the Um, also you wanted me to do format >> who is and also >> who is those that are with us, those that are have, you know, have passed All of this from the people that are watching here, people that are watch or the next day will be for the merit of so anyone that wants to support can donate on the website.org or bhta.org. We have our shim in 16 different languages. And as I told you guys a few months ago that we have some surprises and we said this is this was one of them but we have some more surprises coming very very soon. Some big uh technological developments from the team are coming very soon that are going to help more and more people watch the shim listen to the shuim and uh have a source of truth available to them at all times in different medias in different places in different ways. Uh and really this is one of the things that uh is missing in people's lives today that the is trying to help us uh address that people have what they believe is true but that's not necessarily always the truth. And that's one of the biggest problems that a person has to face in their life when uh they uh realize that the truth that they believe to be true is not true. And that dilemma could become a what we call in Hebrew mash like a breaking point because it hurts the ego of how could I be fooled? How could I not know this? How come nobody told me this? All of these different things that we say in our mind when we realize that what we believe to be true to the point where we would argue for it, we argue about it one day comes and we realize it's not true. And no one can convince us otherwise because we realize that even though we thought it was true all this time, we realize that just like a blind person that never saw anything, you show him for the first time in his life, he can see. He can see the color blue. He can see the sky is blue. and you take his vision away, no one can take away that blue from him again. Even if you take away his vision for another 20 years and then you allow him to see again, you tell him, okay, and you show him green, you show him red, he goes, no, no, no, no. I saw what blue looks like. That's not blue. That's not blue. Because once a person sees what the truth really is, no one can take it away from them. The problem is that the ego is a tool that the satan uses often to convince us that what we see is true is not really true because it challenges our predisposition. It challenges what we've believed to be true until now. And one of the ways that uh has is older than time that people arrive at at falsehood is when they allow their own logic to be the interpreting uh system that they use where their logic is what they consider to be the uh the point of uh the source of truth. So if it makes sense to them, then it's true. If it doesn't make sense to them, then it's not true. And even though that sounds good, and even though that seems good, unfortunately, this is a failure waiting to happen because your logic is not necessarily going to be a source of truth. If you're not a Tom that already knows how to think divine wisdom. Now there are stories about different where you see how they have he did something somebody came to him asked him a question he gave him an answer that had nothing to do with the question but it gave the answer that the guy really needed and you see how I'm thinking about a story that has nothing to do with the sh But if I'm thinking about it, that means I have to tell it to you guys. There was a sadik named Abu few hundred years ago and he was a big mikubal that decided one day that he wants to live in a synagogue. So you asked his wife if she agrees and she says yes. He was very very poor. They even had uh their house had a hole in the in the uh in the roof. So every time it rained outside, it also rained inside. But he wanted to learn in the synagogue. He wanted to live in the synagogue because they would give him opportunities to uh to learn different cabalistic things that he wanted to learn. And he couldn't do this at home. So in return, he asked the uh the uh the head of the synagogue if he's willing to allow him to be the shamash to clean this place, to organize the sh to in return for him being allowed to live there. He says can live here, but you don't need to clean the uh the synagogue. You're sadik. No, no, no. I'm not I'm just I just want to learn here. the gabay of the shul, the guy that's running the shul went to the uh head of the community was very rich man. I told him I don't know what to do. He he he wants to clean the place. He says listen that's his way. Let him do whatever he wants. He wants to clean let him clean. Just let him do what he wants. Okay. So he lived in a synagogue and he would do all types of things and people would come to him every single night asking for bot and miracles and all types of wonderful things. There was a community that uh the uh mayor of that community or the king actually of that uh country uh decided to target the Jewish community as they always do. the if they're good for something, they're good at torturing the Jews. That's what they're good at. So they uh this king decided this king decided that uh he is going to make a decree uh he decided that he's going to make a decree on the Jewish people to not only tax them exorbitant taxes not only uh find them but he wanted so much money from them that they literally would have to gather everybody's money just in hopes that maybe they're going to have enough and if not he's going to kill everybody and he gave them three weeks to do it. They knew there's not enough time. They asked for mercy. Please give us more time. He says I'm giving you maximum five weeks. You don't give me my money in 5 weeks, I'm starting to kill everybody. So in this community, they realized there's not much hope here. We have to go. We're not going to gather from the community. We have to go from city to city over the next five weeks to gather the money. One of the rabbis said, "Listen, I heard about this mikubal who learned with and just like learned from able to make miracles." This does the same thing. What's his name? Let's go to him. Maybe he can help us. Never heard of him. No, but I heard of him. Let's go. So, they travel travel. Eventually, they get to the shul of where is, but he looks like a homeless person. He doesn't look like a he's not uh like the wizards of the Gim. He looks like a homeless person. So, they don't realize it's him. Like, listen, do you know where uh we can get a place to stay? Goes, "Yeah, go to the president of the community over there. He's going to help you. Tell him sent you." Okay. So they go to him, they say, "Oh, hi. Please help us sent us the president of the we don't call by his first name here." He says, "That's oh no." They start crying. Goes, "Don't worry. Don't worry. He probably probably told you to say this. He doesn't care, but we don't call him that." So he said, "Listen, we need help." Okay, go to him tomorrow. He's going to help you. So they go to to First of all, they apologize 50 million times for for not realizing who he is. And it's like today with his WhatsApp and his all types of posters where everybody that has, you know, a keep on could already become a dog even if you just knows how to make chachi PT posters already. You're and everything else. So they come to uh and anyone that hasn't gotten food, please get from the food. The food is for you guys. Eat. It's delicious. It's warm. It's tasty. If I wasn't giving a shoe, I would eat myself. So, uh, and it's kosher. So, a, uh, they come to they tell him, "Listen, this is what happened to us. We only have a couple of weeks left." He says, "Okay, no problem. Come tonight at 10:00. Come here at 10:00, but only if you're strong people. If you're not strong to handle what you're going to see, don't come. They have no idea what they're going to see. So, okay, no problem. They come at 10:00 opens the door for them and he says, "Okay, stay here. Don't say anything. Don't get involved. Definitely don't scream from panic and don't just look. Just watch. I want to show you the power of our Torah. They sit there in the corner like good little kids. All of a sudden they see the sky opens as the Ra is praying and doing all types of coven. The sky opens, the ceiling opens and a few angels come down. They look like but they're they're angels on our side holding the king hostage. They bring him there in front of and he says to the the guy he says what what am I doing here? Who are you people? How did you get me here? Tells the angels go take him to the to the back and have him fill the uh the the bucket that I have over there with water. If he goes if he says no, take care of him. right away. They take him over there and they see all of this. The guys are seeing all this. They want to panic. They're seeing the king of the goim over there being held by angels. They take him to the well. He says, "I'm not I'm a king. I can't. What am I? I'm going to take do a slave's job." They start beating him up. Only uh his enemies know what kind of beating up. He has no choice. He starts taking the bucket, putting it into the well, and he realizes that he doesn't get any water. Why? Because the bottom of the bucket intentionally has a hole in it. It's going to be the bottom of the bucket has a hole in it and he can't do anything. So, he's just getting his lights out. He's getting beat up nonstop. As they get closer to 12 o'clock at night, teaches the people that at 12:00 the malim they don't work for us anymore. So we have to return him before 12:00. So at 5 to 12 he calls the malim. Okay, you can return him now. They return the king. He goes back to his bed full of blood, full of bruises. The next he comes to his uh all of his uh you know soldiers. Where were you guys? How come you didn't protect me? They see their king beat up. What happened? Your your highness. We were here. We're outside of your door. We're standing guard. Nobody came in. What do you mean nobody came in? They came in. They took me. They beat me up. Says, "We see what happened to you, but nobody came in." Says, "Tonight, I want you guys to be standing around my bed. Nobody gets in. Nobody gets out. Nobody even gets next to my bed." The next night tells the rabbis again, "Come at 10:00. One of the three didn't come." He said it was too much for him to see. He passed out the night before. When he saw this, he passed out. So, he didn't come the second night. The two of them came again. Sky opens, the angels come. Tells the angels, "Take him to the well again." Same thing happens. They beat him up senseless. He's bleeding. He's bones are breaking. Close to 12:00. Okay, return him. The king is losing his mind. What did you do? Where were you people? Your highness, we were here. We were here. Nobody came. The third night, he tells them, "Now you guys are going to be literally on my bed. On my bed. Nobody comes in. Nobody comes out." Okay. The whole army is is inside his bedroom. At 10:00 he sees the whole army is there and he sees the angels coming as if the as if the the soldiers can't see and they just go part through the soldiers and all the soldiers are like this >> nothing. The angels are coming. He's screaming. Nobody can hear him. They grab him again for the third time. Same exact thing happened. They beat him up. At this point, three nights in a row, hasn't spoken to him yet, just giving him beatings. He arrives later that night completely broken, bleeding. He calls all of his wise men and he tells them and the wise men tell him, "Listen, your highness, it must be the Jews because they have people like this that they can uh manipulate nature. We didn't know they still have people like this, but they have it. Okay, but what do we do?" He says, "We can't do anything about it. All of our wisdom cannot challenge them. These are holy people that uh they only exist uh once in a generation. We didn't know they existed still, but there's nothing we could do. Goes, "What good are you? What do you mean there's nothing you could do? They're going to kill me." He says, "Your highness, if they're doing this, maybe you could ask them, what can I do to stop this? They're giving you a chance. Maybe that's why they're not killing you. So you mean I have to suffer again just to solve this problem? Miskim the the the all the wise men. They're like nothing we can do. Fourth night in a row. This time the third rabbi came cuz he felt like he missed out. He wanted to come. He came. Fourth night in a row. They grab him. They bring him there. Right as he comes down he starts screaming, "PLEASE, PLEASE STOP." WHAT CAN I DO TO STOP THIS? WHAT DID I DO? At that moment, tells the angel, "Stop it." And he tells the king, "You, what did you do? You evil, you wicked man. You're asking what you did. How much you're tormenting the Jewish people? How much you're killing them? How much you took all of their money? How come you're you're giving them a decree? This is you're asking what you did. I'M SORRY. I'M SORRY. I DIDN'T KNOW THAT YOU WERE SO HOLY. I'm sorry. He says, "You want this to stop? You have to sign an agreement right now to cancel the decree to give back the Jews all of the money that you took from them and stop any taxes that you have on them for the next 10 years. And all of the homes that you burned as part of the decree that you just did now, you have to pay to build all of them again. Of course, you're going to do it. No, no, you have to sign. We're going to write an agreement. He says, "Yeah, but I don't have my uh the ring. I don't have the ring to my signature." Goes, "Don't worry." Tells one, "Go get the ring." The angel goes, "Okay, good uh good servant. Go get the ring." Two seconds later, here's your ring. They write us they write a letter and the king and sign the letter. He sends them back. The decree gets cancelled and life for the Jewish people for at least the next 10 years became wonderful. Now this is the type of story that I didn't plan really to say but this is the type of story that if you are a rationalist where everything that you hear has to make sense that means you cannot bring yourself to believe such a story happened because none of it makes any sense. How could an old man, a rabbi, bring a king from his bed night after night as if he's playing with reality, pingpong, he's starring him, he's talking to him, he's sign all the doesn't make any sense. This may be in the movies, maybe in a cartoon. This is part of Islam's history. When a person tries to rationalize the Torah and break it down to a point where it has to make sense to him according to his logic, he's already failed at giving himself the ability to understand the Torah. Now, of course, many things and most things in the Torah do make sense and are logical and you can bring yourself to understand them, to agree with them, but not everything is like that. So, nearly a thousand years ago in his that we've been learning for the last year or so with everyone at the series, year, year and a half I think we've been doing this. Here in this section, he is trying to explain to us why subjecting yourself to the limitation of your own logic is simply a system of failure. You know, there's a system for success. They like to pitch it in business. You know, everybody has a system for success. How to make a million dollars. And you know how to make a million dollars. Do exactly what that guy is saying. make a course that says how to make a million dollars because he himself never made a million dollars in a course. He himself never actually built any business. The business he built is a business that tells people how to make a million dollars. Everybody has a system for success. But the truth be told is that there are more it's more common to have a system for failure. Why? Every businessman, if you're an entrepreneur and you want to make it in life, you want to make it big, the first thing you have to know is that you will fail on the way to success. If you do not have the skin that's thick enough to fail, you will never succeed in life. Success requires failure. It's not that failure happens. It's a guarantee. And the difference between those that succeed in life and those that fail is a decision to get up or not. Both failed. The successful guy or girl chose to get up more times than the guy that failed. He chose to stay down. He chose to put his hand up. Okay, I'll give up. That's a failure. That's a failure. Failing is a part of the path. Being a failure means you've decided to stay on on the on on the losing side. You've chosen to be a failure because if you expected yourself to succeed smooth sailing without any bumps in a road and not even bumps, ditches, holes, grand canyon holes along the way to eventually succeed, you're never going to succeed. There has to be failure. So in the world of Torah, if a person subjects themselves to the assumption that their logic, their already existing logic is the point of truth, that's a system of of failure. Why? Unless you have become a of a very very high level, your mind is not uh learned enough and trained well enough to think the truth naturally. This is one of the things that the says uh that's a compliment about David was not only the king but David they said everywhere he goes Alai is like him meaning the final he's at over here over there debate of here debate of over there shows up he says something al is like him not because he's the king not because he's the king because he And he always arrived at the truth. What he said they said he's right. And this was one of the reasons why and hated him. Why? Because they were there. They were giants in Torah. It's like how is this guy a bigger than us? HOW IS ALWAYS LIKE HIM? They hated him for it. So now the is telling us this. He says, "I have avoided esoteric language, the use of unusual terms, pmical argumentation, and obscure investigations beyond the scope of this book." In so many words, he says, "I wrote this book in a simple language for everyone to understand. I'm not going to use the big terminologies which people like to use of to to impress upon you that they not only have a very impressive vocabulary, but they also are very learned. So much so that the words that they use, you don't even understand the word. If you don't even understand their vocabulary, how could you possibly even think that you are as smart as them to understand what they're actually saying to you? Says, I didn't use that. I'm using terms everyone could understand. But that's not because I don't understand the higher language. I use it because I wrote this book for everyone. I've used rather only those arguments which are sufficient and which satisfy the mind following the divine wisdom. He says that the types of arguments that I brought into this book to show every point are not all of the arguments that exist. Rather, I used the main ones that are easy for everyone to understand that if they're looking for the truth, this would be sufficient for them. That's not because I don't know of the more sophisticated uh arguments, but rather those more sophisticated arguments, those deeper arguments, they're not for everybody. The person that's looking for the truth, what I provided is enough. those other ones only few and far in between really require those and that's usually people that are not looking for the truth. So this is the same thing when people tell me listen I have a friend I have a cousin I have a family member I have somebody that he uh he's confused or he's a heretic or he's uh you know a different religion he's somebody else he's upside down can you talk to him? Can you talk to him rabbi? No, I can't talk to him. Not because I don't want to. Because I don't need to. Why? Because I have somewhere in our neighborhood of 7,000 videos in English. If you want other languages, then you multiply that by a few 16 times. In so many words in those videos, it addresses all of the basic questions that a person can possibly have. So all I need from this person is to know what questions he has. What question do you have? You have a question about amuna and baya. What's your question about amuna? Where was God during the holocaust? Oh, I love you. Where was God during the holocaust? I have at least 100 shim about this. Enjoy. Each one addresses it from different topics. Okay. He has a question about money. He doesn't know. Is he allowed to steal? Is he not allowed to steal? Why he's not allowed to steal? No problem. I got plenty of children about that. He has a question about lusts. Uh girls, boys, this, that, pets, cats, who knows? In this generation today, he's a he, tomorrow he's a she, next week he's a it ABOUT THAT ANY QUESTION you have we have. So if he is really looking for the truth, all I need him is to tell me what's your question. I'm going to give you a sh a clip a video long or short that will provide you the answer and it will also provide me the answer too about you which is are you willing to educate yourself? If he told me, "No, no, I DON'T WANT TO WATCH the video. I want you to answer me." I am answering you through a video. No, no, but I want a custom made. Custom made go find your friends. Go find your friends. I got 200,000 people, you know, non-stop calling me and texting me all day. You want me to stop my life and uh I have the answer already. No, but I don't have two hours to to to waste listening to this video. Oh, you don't have 2 hours to waste. That means you're not looking for the answer. Kapala, that means you're not looking for the answer. You're looking for a friend. You're looking for an audience. You're looking to waste somebody's time, including your own. You're not looking for the answer. If you're looking for the answer, then this should be like a treasure to you. Here's the answer on a silver platter for free. whenever you want to watch at 2:00 in the morning, 2:00 in the afternoon, just press play. But if you're looking for a friend, you're looking for an enemy, you're looking for an audience, you're looking for someone to listen to you, then you're looking for something, that's not me. That's not me. And that's what the is saying here. I use the language that is simple enough for the vast majority of people that are looking for the truth. Those few that want the more sophisticated, this book is not for them. I didn't write it for them. Why? Because it doesn't matter how much I write, it'll never be sufficient for them. Because their motivation is not the truth. Their motivation is the debate itself. They want to debate. They want to know who's right. This is also the reason why over the years people have asked me to debate this one, that one, all types of different clowns around the world. They want me to debate all types of people. I said, "No, no, there's no reason to debate." No reason to debate. Why? I already know the truth. I'm not interested in what they have to say. Not interested in what they have to say. Yeah, but what about proving them wrong? The Torah proves them wrong. I don't need to prove them wrong. I already told you they're wrong because of XYZ. There's nothing else. No, but what about if they say something? There's nothing they can say. I already have the Torah. This will never change. So, if you're looking for entertainment, like who can speak better? We're going to battle it out like we're rappers. Sorry, I don't have that kind of time. Why don't I have that kind of time? Because the Torah itself tells me I'm not allowed to do it. Now, let's do it. Because if the kofair is a and if the kufair is a Jew, it's two different things. two different things. If he's a I'm allowed to debate him if it's necessary. Meaning it's, you know, is at risk. Like at the time of the where they had the debate in Barcelona, he said, "If you don't debate, if you don't send us your to debate the church, we're going to kill everybody." So the Ramban came and debated them. That this had to happen. But you're never going to see the Ramban looking for people to uh to debate. You're never going to see people like that. He went and debated them because he had to. But what about if the if the uh if the kufair if the heretic is a Jew? Then the says you're not allowed to debate him. Why? Because if he's a Jew, he will mock whatever you say even if it's true because he's not looking for the truth. And therefore, you're not even allowed to talk to him or even be within four am which is 6 feet 6 to 8 ft of of that person. So this is also food for thought for people that say, "Oh, how come uh you know this one, why don't you debate that one or this that?" The Torah specifically gives rules for these types of things. So now the says he looked at all of the different possibilities and this is what he brought in the book. He says that the philosopher famous philosopher I believe he's referring to Aristotle said we should not seek in every subject of inquiry irrefutable proof for not every intellectual inquiry lends itself to such proof. He says even in the world of philosophers, non-Jewish philosophers, people that have wisdom, even they know that not every subject requires full proof. There are some things that do not require full proof for you to provide proofs from. And he gives examples. In mathematics, we should not settle for probability. For example, if somebody was in front of you and you said to them, you know, 2 plus three is five and they tell you, listen, can you provide me proof? Provide me proof that 2 plus 3 is five. He says to do that is a complete waste of time. Is a complete waste of time to provide. Why? Because we know that two plus three is five. We don't need to provide proofs. Just take two bowls and three bowls, combine them together, count them, you got five. This does not require further education. Tells you, yeah, but maybe you can do No, I could do nothing. This is what it is. 2 + 3 will always equal five. But what about if I don't think so? What if I have, you know, some people say, I have this feeling I have this feeling that this is not the answer. Well, guess what? You're probably a sick person. That's not the feeling. The feeling you have, it's a sickness. You should you should go to a psychiatrist, psychologist, or or just, you know, attend some type of mental institution because that feeling is simply wrong. Yeah, but I have this intuition. Yeah, you're probably talking to yourself too much and you're answering yourself also. Like 2 + 3 will always equal five. I don't care what your intuition is and I don't need to provide proof to show you that 2 + 3 will equal 5. This is math. This is a certainty. We do not use probability in providing an answer. We use an answer. The same goes he says when it comes to he says in theology which is talking about divine wisdom we should not expect to apprehend with the senses or draw comparisons with physical world with the physical world and we should not seek proof for the first principles of physics and demonstration in so many words what he's saying here he says when you're talking about divine wisdom If you're going to look for things that will show you certainty on every point, you're not going to arrive you're not going to arrive at a you're not going to get to the right destination. Why? Because not everything is going to agree with your predisposition, with your logic, with your intuition, just like it would with physics. There are certain physical laws. You take something. Not going to take anything out because you take a little napkin, little tissue here. Nothing. This is not a trick. You could try this at home. Even you take it, you drop it. I didn't do anything. It fell on the floor. Why? It's gravity. Doesn't matter if you do it here or outside or in your neighborhood or anywhere else. This is a simple reality of living in this world. There's gravity. Now, if someone says, "Yeah, but I have this feeling that maybe the gravity really maybe maybe it intends to take it up, but you're seeing it upside down." And he starts giving you all types of like, you know, the results of doing a lot of drugs and that's what he sees. Thank you very much. This is gravity. the tissue fell. If I dropped it here or I dropped it there or I dropped it anywhere, it's gonna fall. That's just where it is. Same thing if I take a uh rectangle. Take a rectangle, you have a rectangle. Okay? Now, this rectangle, it has the length, the width, right? Now, there's also another rule. What's another rule? The rule is that even though I should make it make it simple like this, even though You see the measure of here. Let's just call this this is five. Five inches. Okay. And this is four. The line across will always be longer. Will always be longer. This is a reality. The line across from the bottom to the top will always be longer than either one of these lines. Now, the person could tell you no, but I have a feeling that maybe in this particular rectangle or this particular square, maybe this one is different. I don't need to provide a a proof to show him that he's wrong. Why? Because this is a reality. So what the is trying to explain to us is that there are certain things that we cannot accept a theoretical or probability because they're simple facts. That's the same go certain parts of those arguments apply to the Torah. There are certain things. This is what they are. And there are certain things that you cannot apply that to in the Torah. Why? Because this is subject to divine wisdom. So for example, if a person says, "How come God created the world where the rock is just there but the plant grows? How come it the rock doesn't grow? How come the rock doesn't grow from the ground? Now, even though in a world of Cabala, there's answers for this, but this is not applicable to the vast majority of people. And the reality is that's because God decreed this is going to be the case. The plant will grow and the rock will not. And you just have to accept that argument as this is the end point. Don't try to dig further into it. The best you're going to get is figuring out that the rock may have some in it that's getting punished and it's in Iraq and it's suffering. That's the that's the furthest that you're going to get. Other than that, you're not going to get to that. Why is this important to know? He says, "Because if you spend too much time delving into all types of uh delving into all types of specific subjects and questions that are without answer, that you are going to in essence require the Torah God to provide you an answer that makes sense to you. Or you're going to delve and into wisdoms that are the opposite of what the truth is just to see that they're not true. Just to see what does it say against the Torah. Then you're going to spend all of your time and life going in the wrong direction. He says avoiding these these things facilitates our purpose. If we fail to avoid them, we stray from our purpose and it becomes difficult to reach our intended goal. In so many words, what he's trying to tell us is that I wrote this book in this manner specifically addressing these points and not delving into the deeper philosophical issues that are going to go into never neverland for most people. Because if we delve into all of these things, we're going to spend so much time delving into these deep worlds that we're going to miss our purpose. And our purpose is to understand not who God is but rather the divine will. What does he want from us? To understand him, you have to be him. What a lot of people try to do in the world of philosophy or people that like to call themselves thinking uh thinkers is to try to put their small little mind into Hashem. Meaning how to think like him. it's not going to happen. And what ends up happening is that when a person doesn't realize that they have their own limitations, they exert a lot of energy on the wrong stuff. And what is this like in today's world? There's a lot of people that are doing what's called a startup. They have some type of technological idea, some new innovation, and they want to get some uh investors to invest. So imagine a guy, he comes to a couple of uh Wall Street bankers. He tells him, "Listen, I got this great idea. Fantastic idea. I need money for it. Okay. How much do you need?" "Well, listen, I need to uh get uh money for the place. I need a building. 5 million." Got it. Well, I need to have nice furniture. It's at least another million. You got it. Well, you know, listen, can't just have nice furniture. People need to come in and feel like I'm rich because they're going to do business with me. So, I need some nice paintings. Need some nice paintings. But the originals, not the fake. 2 million. You got it. I need some employees. Need some people take care of stuff. Take out the garbage. Make some emails. Do some stuff. Another million. You got it. Need some equipment. Another million. You got it. All in total, the guy got about 1012 million and he is ready to go. Gets to the office, says, "Okay, it's time to call customers." Pitch my product, make some money. Picks up the phone, dials, nothing. Nothing happens. Dials again. Nothing happens. asks the assistant, "What happened? How come the world the phones are not working?" "Oh, no. You You didn't call the phone company to start the phone line. You didn't start the phone line." "All right, let me call my investors. Listen, investors, I need to I need the phone line." He goes, "No, no, no. Listen, we gave you everything we have. All you had to do is call the phone company and start a service." Because I don't have any money. I don't have any money. You wasted all the money on all the fluff. You wasted all of the money, all the resources, and all the extras. You forgot the basic foundation. When a person spends a lot of their time delving into different types of wisdoms, whether it's the wisdom of Sansu or it's the wisdom of the uh the Aristo or the wisdom of Plato Plato or the wisdom of Yanichi or all of these different things. What ends up happening is that their mind goes in so many different places because these people although they had wisdom but they all think in such different ways from each other that you can never arrive at a conclusion that's uniform. All you have you read ni you think you're you think you're smart then you read Sunsu you think you're a Why? Sunsu and him two opposite they're going to go to war with each other but Sunsu doesn't go to war he says no only if I can win I go to war then you want to go look into Aristotle Aristotle says these people they're like nothing and the other so each one brings you to a different conclusion that's the opposite of the other one and the best thing you can do is simply tell people you read those books because that makes you sound smart. You don't actually have any wisdom at all because you have no IDEA WHAT ANYBODY SAYS. BUT YOU COULD TELL PEOPLE you read the books and it sounds like you're educated. It sounds like you, you know, you you tell people some things that you've, you know, memorized, use some terminologies of the of the book, The Art of War that you read or something like that and it makes you sound like you're smart. In reality, you have no clue what's going on. This what happen. This is what happens to a lot of people in the world of religion also. They delve into so many different things that they arrive at a place that is not the purpose of why they're here in this world. And the is trying to tell us don't waste your time doing this because this is a book on divine wisdom. I've avoided the method of argument using used in logic and mathematics with the exception of the first gate where because of the subtlety of the anal of the analysis I was forced to resort to it. He says all of the sophisticated stuff I avoided it to the vast majority of the book with the exception of the beginning where I had to include some of it because it's part of the way you have to speak about those specific subjects. Most of my arguments appeal to reason and I try to make them accessible to the reader by offering exact analogies. This also is the trying to teach us how to teach. Many people that like to learn also happen to like to teach also. Why? The more you learn something and you become passionate about it, the more you want to share it with people. You have an idea. Now, of course, you have to find an audience. If your subject uh is very very interesting to you, but your audience is uh you know is a bunch of children or immature people, then you know you're going to have a tough time in life. So, everybody has to have their audience. But a person has to understand that if you want to teach then the most important part of teaching is how to take a complex issue a difficult issue and breaking down to a simple format. If you cannot explain something complex in a simple way that means you do not know it well enough to teach it. And therefore you should not teach it because if you explain to people things you're talking cabala you're talking you're talking you're talking science you're talking mathematics whatever subject at hand you have and you're speaking in such a way that's like all the professors all the all the they all understand you but your audience is regular people, then guess what? You're wasting everybody's time. And in fact, you're more likely to discourage your audience from wanting to learn further than you are to encourage them because what you're telling them, they don't understand. And because you're speaking in such a way, they arrive at the conclusion that whatever he's teaching, it's above me. I can't I can't learn this. It's too much for me. I'm not smart enough. So it becomes discouraging instead of educational. So the is trying to tell us here that as difficult as this issue is and as deep as it is, he wrote it in such a way that this will appeal to reason to make it accessible to anyone. Meaning, I'm not going to go into every subject with all of the possibilities and the the depths of everything. Rather, I'm going to explain to you everything that you can reason that this is the truth based on the things that the pointers that I'm going to give you. And I support my arguments with reference to scripture and with the words of our masters of blessed memory that have been passed down to us. This brings us to back actually the issue of dealing with friends, family or other people that a person encounters where now that you've learned and you're learning, you want to teach. And usually, who do you want to teach? The people that don't know anything. That's who you want to teach. Because number one, you feel like they're missing something. That's good. Number two, the ego also tells you, I don't I know something they don't know. I know something they don't know. I COULD SHOW THEM. NOW IS MY OPPORTUNITY TO SHOW THEM THAT I KNOW SOMETHING THEY don't know. Who's better than me? What? He has more money, but I have more knowledge. What? He has a bigger house, but I have more this. BUT I COULD SHOW him that I'm better. The ego pushes the person to what? To go not to your colleague that's also learning and you could add to his learning rather to the clueless neighbor who knows nothing. Now, even though that sounds like a nice thing to do to a certain extent, if let's say a person is not really doing it to serve their own ego, the problem with that is that many times if you don't know your audience, then you don't know what to expect from them. Meaning that if this neighbor, friend, colleague, whoever this person is, has the mindset that is not the right fit to learn your subject and you're going to try to teach them that subject, then you'll have an argument that's hopeless. Why? They don't have the prerequisite tools to understand what you're saying. If they don't have the necessary tools to what you're saying, then it doesn't matter what you're saying. So, for example, if you're going to tell them the story you heard about and they do not have blind faith, they don't have blind faith. They only believe what they can see. They saw their mother, they believe that's their mother. They saw their father, they believe that's their father. They saw the table, they believe there's a table there. But you tell them, "Listen, you have to believe there's a mubal that was able to take the king out of his castle with angels and so on." Like, "Oh, come on. You're crazy." That's in the cartoons. I saw I saw in X-Men. X-Men X-Men has that also. X-Men has that also. They They have the the shadow guy that goes and he goes from place to place. I don't know. Maybe that's what you're thinking. No, no, no. What shadow guy? This No, no, no. He doesn't he doesn't have the pre-erequisite the required tools to understand and accept the story because he doesn't believe stuff like that. And if you insist on arguing with such people that are either clueless or they're heretics or they have some type of bias that does not allow them to accept the truth for what it is, not only will you be wasting your time, but you'll actually be hurting yourself because says in uh in a uh proverbs chapter 26 verse number uh verse number two uh verse number four. Do not answer a fool according to his foolishness lest you also be considered like him. In so many words, what Schlommo is telling us, if you insist on arguing with the fools that are not allowing themselves to accept the truth for what it is, not only are you not going to win the argument, you'll become a fool as a result of that argument because your information will go from one ear to the other if it's even allowed to enter. But guess what? their information will enter your mind. Whatever they argue back, it'll bother you and the Satan will make sure it does. And all of a sudden, instead of you providing answers to somebody else, all you left the argument with was WAS MORE QUESTIONS. YOU NOW HAVE QUESTIONS. RABBI, LISTEN. I talked to this guy. He's an idiot, Rabbi. Don't worry about it. I I know he's an idiot, Rabbi. But I don't know. He said something that now all of a sudden I'm thinking what happened to you? You were supposed to do kiru. You ended up you need kiru yourself now. What happened? You know why? You went to the wrong audience. You went to the wrong audience. You can't argue with everybody JUST BECAUSE YOU HAVE AN ARGUMENT. Sometimes people tell me, "Rabbi, I have this guy. You got to talk to him." Thank you. Thank you for letting me know I have more work to do. Got to talk to him, Rob. Okay, fine. Send him my information. No, but he needs this special treatment and this and he listen, I provided him the information. If he watches it, if he listens to it, if he answers questions, if he dialogue, no problem. No, no, but he wants something special. No, no, no. I'm sorry. I'm sorry. I don't have that kind of time, nor do I have the interest. Now, the time, everyone understands. I try to do my best to help as many people as possible, which makes me very busy, but I don't have the interest either. And you know why? Because there are easier fish to fish. There are easier fish to fish. Why do I have to go and go find a unicorn? I only have 24 hours in a day. Why do I have to spend the 24 hours looking for a unicorn when I got a bunch of regular things, regular people, normal people everywhere? I'm gonna spend 20 hours a day on this just hopefully hopefully I'm going to catch the unicorn when during that same time I can help a thousand people. Why? Why is his blood better than theirs? It's redder than theirs. Listen, he's normal. No problem. Send him the information. He's a unicorn. Good luck to you. Good luck to you. Why? There's not enough time. So that's the thing also when a person learns their natural inclination is they want to teach it. They want to tell somebody this information. But just because you have good information that's true, that's positive, that's helpful, that's wonderful, that's the cure for every disease under the sun. It doesn't mean that everyone becomes your patient. You have to be very selective with where you disseminate the information because if you go to the wrong audience, not only will you not be helping them, but you're also potentially hurting yourself because if they're a special type of fool, they can make you into a fool. Last week we said a story about the even about the perfect way of how he wrote where you can read it from back to forward forward backwards up and down the perfect square. Another way that is easy to use to to test somebody if they are really looking for an excuse or they're looking for the truth is whether they respect kazal where they respect the sages because even the stipon wrote that teenagers will sometimes go into a dilemma at some point in yeshiva not all of of course, but they'll have this dilemma at some point while they're learning in yeshiva where all of a sudden they want to start learning, you know, the the want to learn the want to learn the uh, you know, the Rambam guide to the want to read the, you know, they want to read these gimm that are very philosophical, very, very dense. very deep and this that's 15 16 years old he wants to read it so the stipler says every time one of these come to me I tell him listen you can read whatever you want this is our Torah but while you're reading it you're going to go through different stages of confusion and what's going to end up happening You may not enter. You know, you may not end where you think you're going to end. So just you know in case you're going in the wrong direction, all of these gonim, they all believed in the Torah. All of them shook the love. All of them built a suka. All of them ate kosher. All of them believed in the entire Torah. So even if you read what they wrote and you arrive at the wrong direction, this is your way out. The same genius, he followed the Torah. The Ezra was such a genius. There's one time he went on a trip with some of his uh Tommy and they were on a ship and the ship had many people and a bunch of I don't know you want to call it pirates or whatever all criminals went into the ship took over the ship and took control. But along the way brought a very difficult uh sea waves. They got to a point where they realized they have to throw out half the people off the ship. So the even said, "I could help you to the criminals. They're the ones deciding who to throw off the ship. So how can you help us old men?" He says, "Well, you're going to throw off half the ship. Who are you going to throw off?" He said, "Well, we're going to throw off uh I don't know, throw off this one, that one." He goes, "Yeah, but it's not fair. You have to throw off based on selection. But how do you know your selection is going to work? So, you have to have a system." Okay, old man. I'll give you a chance. What? What do you want? He says, "I'll posly pick a number." He says, "Pick any number you want." He says 35. He says, "Okay, so we're going to have a line of people. Everyone on the ship, 200, 300 people on the ship all over a line and one line and we're going to count every 35th person. We're going to throw off the ship no matter who he is." The criminal said, "Sure, sounds good. Why not?" Within three seconds, the Ibenez says to his, "You over here, you over here, you over here, you over here, you over here, you over here." He put his he put his telm at specific sections in this one line. And as they counted 35, threw one person off. 35 threw one person off. 35 again, it continues. It continues 35. After they finished throwing off half the people, not a single one of his students was thrown off. And who was thrown off? All the criminals. All the criminals got thrown off the chip. because they had high standards. So they had to hold by the standard ended up throwing off all the criminals. This is not just genius. This is beyond the scope of what anyone can think like. Why? Because this is not just telling you, okay, I can pick the 35th person is not going to be my Tal, but you're talking about you're going to calculate several times in a row, multiple times, every time a 35th person, always ahead of time of who is not going to be your even though the order started again. And all this within three seconds. So when a person hears a story like this about one of the or the story like I said in the past uh last week about the palendrome or other things that they learned about the if that does not impress upon them that the sages are much greater than what you are or you could ever be then guess what it's going to be very difficult for you to accept the Ta at face value because if You think you can challenge that? If you think you can challenge that, you you're at that level of intellect that you can do that then good luck to you. Because what ends up happening is that so long a person thinks that they don't need to submit to the that the are not just holier than you, they're also smarter than you in everything. And as long as a person doesn't see that that way, then they'll always have a reason or an excuse of why not to listen to them. So they could allow themsel to say foolish things like, "I don't think the Rambam is right over here. I don't think Rashi understood this. I don't think Rash I I think that my I think my understanding is better than Rashi. I think I know more than like if your mind allows you to say that without laughing at yourself then it means you're going to have a very very hard time accepting the truth. The roachov said famously he was a genius that was [snorts] to such a high level that even the that study his books have to be at a certain level to understand what he wrote because he wrote things in sources like he would write three, four, five, 10 words and then tell you look at this page on that and and give you three or four different sources. Meaning that if you didn't know how to find the source that he was referring to after telling you four or five words, then you're not going to understand what he's talking about because he's not telling you, listen, look here, it's the fourth line, third word. He's just simply telling you the page somewhere. Which means that you need to know enough about what he's saying to understand what you're supposed to even be finding and looking for in this other place. And this is every few words. He was of such high caliber that he said I could learn the entire Russian language in three hours. But who has three hours to waste? Now the person says, "Oh, come on. What? 3 hours you can learn the whole language?" The Tamud Bavi is a little bit over 2,700 dpin. If you study one duff every single day, you'll finish the entire Talmud bubble in about seven years, a little over seven years. If you're part of Gabriel's, they finish the Tamud Bubbli uh seven day uh once every one and a half years, right? our col once every two years we finish it. Okay. Okay. But the difference between the way they finish it in two years and the way somebody else will be able to finish it in two years is they know they get tested on the whole thing every week. So they have to know big parts of it by heart. So it's not normal study. But the point is it's a lot. The roach of you would take train rides half hour one way half hour that way every day. The first half hour you complete half the tudi. Second half hour you complete the other half. So this is what we're dealing with here. And this is not a thousand years ago. It's 100 years ago. Half hour. Half the Talmud. How? I have no idea. I can barely say Talmud in a half hour. >> [laughter] >> But that's the reality. So the more a person understands that are different, the more they can start allowing themselves to accept things that are not necessarily easy to understand or easy to accept when you don't have all the tools. My dear Rab, he this uh he likes to do kushem and he looks for opportunities to help people do chuva to help people understand the value of and uh on Friday one of the guys in the who's impressed by artificial intellig intelligence comes to tell him listen I got this riddle that AI invented AI came up with this riddle. Nobody can solve it. This riddle five says I can solve it. No for the god. This is AI. We're not talking about somebody else came. AI. AI. You know this is the new GOD FOR PEOPLE. AI SAID IT. AI. AI invented this riddle. Nobody can figure it out. He says anyone that learns Torah can figure it out. And I'll show you all figure it out without any uh without any AI, without any computers. But you have to give me a little time. Okay, sure. How many time? How much time? He goes, "No, I don't know. Weeks, months? No, no, no." He says, "I trained my brain," he says, to only think Torah. I don't allow myself to think about anything that's not Torah unless it's in a bathroom where I can't think Tawa. Because if I try to think about something that's not Torah outside of the bathroom, my body doesn't agree with it. Bad things happen. So it all depends on how much I go to the bathroom. I'm going to think about your question. I'll give you the answer. This was Friday. Today gave me the answer. Sunday. The guy is so impressed. How did you come up with this? How did you know the answer? If you learn Torah, you could arrive at a place that the average person understand is even possible. Why? Because the Torah itself teaches you how to think. The Torah teaches you how to break things down. The Torah teaches you how to do things that your normal school, your normal behavior, your normal profession, even if it's a profession that's uh, you know, requires intellect, requires a certain level of wisdom, requires a certain level of thinking, it's not going to get you there. Why? It doesn't have all of the different tools. But in the Torah, everything is in there. delve into it and delve into it. Everything is in it. So what the is trying to tell us here is that he gave us everything that we could understand if we're looking to understand. And he even adds this last part where he says, "I also quote the pious and wise men of the other nations, meaning the goim, whose words have reached us, such as the words of the philosophers, the discipline of the aesthetics, and their admirable codes of conduct. For it is my hope that my readers will incline their hearts to them and listen to their wisdom." Our masters of blessed memory have already said in uh this book of where it says but you have acted in accordance with the laws of the nations around you. So this looks like it's we shouldn't learn from the nations but another place it says nor have you acted in accordance with the laws of the nations around you. So how do we resolve these two verses says the when is talking about you have acted in accordance to the nations in a negative way he's saying you acted according to the nations there the the ones among them that don't act good you learned from the bad ones you learned from the idiots you learned from the criminals you learned from the losers why didn't you if you're going to learn from them why didn't you learn from the best ones among them the ones that act Well, the ones that are kind, the ones that are actually wise, why don't you at least learn from them? Because we're allowed to learn from them. Why? If you tell me that there's a among the nations that has wisdom, you're allowed to believe it. There's no problem. In fact, the uh the says anyone who speaks wisdom, even if he is from among the nations of the world, is called a wise man. Meaning that unlike what many people think that Judaism is a closed little corridor where we don't allow anything else in, anything out. It's the opposite. Wisdom is welcome from everywhere as long as it's wisdom. As long as it's real wisdom. So much so that the itself mentions wisdom of the nations. The midrash mentions wisdom of the nations. Theim mention wisdom of the nations. Now, of course, it's only tidbits here and there because we're the ones that have the Torah. We're the ones that have it. But if the goim ended up arriving at some good conclusion, at some level of wisdom, go and learn. Go add it. Add it to our why? Because what we're looking for is wisdom. We're not looking for opinions. We're not looking for preferences. We're looking for wisdom. Wisdom means this is true. So unlike what people think that we only accept our own, it's wrong. What the is telling us is that we accept wisdom if it's real wisdom and not some biased convoluted opinion that has the uh the the the toppings and the dressings of wisdom. It sounds like wisdom but it's really not. Now says in proverbs in chapter 2 verse number four if a person is interested in developing their mind to such an extent where they could develop their wisdom become go on the path of becoming a says there is a way what's the way he says is if you seek it as if it were silver, if you search for it as if it were hidden treasures, then you will understand the fear of Hashem and discover the knowledge of God. In so many words, the wisest of all men says, "If you want to know Torah, you have to search for it. You have to toil for it. You have to sacrifice for it no less than you would sacrifice if you were looking for a treasure. So if I told that and I made a major announcement and the government allowed me even Donald Trump allowed me to make a major announcement that becomes nationwide that in Lauder Hill, Florida place no one's ever heard of until you came here. There is an enormous ancient treasure buried under the ground, verified, worth $5 trillion. Do you think anyone continues to work in New York City? Do you think anyone continues to work in San Francisco, in Los Angeles, in Miami? Guess what? Everyone in the world stops what they're doing. Even if they live in Dubai and flies arrives at Lauder Hill and starts digging, they start digging. Why? Because they're looking for treasure. Because someone just said, confirmed, verified, there's a treasure worth more money than anybody else can count. All you got to do is find it. But it's here. Says, "If you want to become a You have to treat the Torah the same way. Just like you would make major sacrifices to find a treasure in Lauder Hill. Just like you would find you would make major sacrifices to look for this big treasure. You have to make the sacrifices for the Torah. And those sacrifices will not in themselves make you rather those sacrifices will help you arrive at understanding fear of God. Wait, but I want wisdom. No, no, you don't understand. Wisdom is given to you. Wisdom is a gift from Hashem. You can't acquire wisdom by simply learning books. Plenty of book plenty of people are bookworms. All they're going to become is lunch for worms. They're bookworms, but they become lunch for worms. Why? Because wisdom is not something that you get just by reading a lot of books. Wisdom is something that gives you after you have name after you've made sacrifices for the Torah then says if you made those sacrifices then you'll understand the value of fear of hem then you'll understand why you need fear of hem then you'll understand that that the beginning of wisdom is fear of hem that in order to arrive at real wisdom fear of hem is necessary why because once you have fear of hem Then you become the vessel that aosh says, "Okay, I can put some I could I could put some sprinkles of wisdom in this one. I could put some sprinkles." Why? He'll treat it the right way. He knows what to do with it. Otherwise, a person could just become a bookworm. They could know a lot of books but they won't become one of the beautiful things that you see how the Torah is used that we learn from both ways and from something two different ways is the also says that there is a missionary that uh comes to missionize people to idolatry. Now, the Torah already says if this guy tries to get people to idolatry, if he succeeds, we kill him. If he doesn't succeed, sometimes we kill him, but we not always. What's what's the determining factor? If he brings people to to idolatry, brings the whole city to idolatry, makes the the the city with pretty much everybody becomes a idol worshippers. You burn the whole city, destroy the whole city, that's it. It's gone. This is in the times of the and so on. But so many words, guy comes, makes everybody becomes idol worshippers. Write it off. It's done. If there's an atog over there, you're not allowed to buy it. Why? The is considered as if it's it's destroyed already. Even if it's a perfect Yemenite, beautiful, you know, it's not a lemon like they sell you over here in the stores. It's a real you cannot buy it from that city. Why? The whole city gets burnt. Why? It's idol worshippers. They're all praying to some statue. But if this missionary comes and he doesn't succeed, nobody follows him. He comes gives a lecture nobody follows him. The says sometimes we kill him. What if you don't like the way he looks? If he mentions this one, he mentions Yoske versus uh the the Buddha. Which one? No, no, no, no. If he brings food, we kill him. What? If he brings food, you mean it doesn't matter what he says? No. If he brings food, for sure we're going to kill him. Why? If he brings food, then he knows how to missionize. Which means that at some point it's going to work because it DOESN'T MATTER WHAT HE SAYS. If he brings food, the natural inclination of the public is to go where the food is. And from this learn, you want to have a people to come, bring some food. bring some food. So, we learn, like I said, how to deal with both sides. This is the way of theem. And one thing I'd say to finish off to explain to everyone is just to show you an example of how the gonim arrive at certain conclusion that your natural inclination will not get to. the gon has a uh section that's a uh talks about the resurrection of the dead and in it he brings an explanation of how you cannot break down and interpret verses in the Torah the way you want if it's not part of our tradition. And the reason why is because even if even if you don't just interpret it according to your opinion which obviously your opinion may be right may be wrong but rather even if you say listen this verse means this based on my understanding of another verse which is the way it sounds like how the also interpret the verses. So for example, if you say that when it says that the uh am was uh crossing the sea of reeds and the uh the ocean became two walls became walls and you say listen this walls is not really telling you that the walls really you know of the the the ocean became like ice where it climbed all the way to the heavens. No that's not what it means. walls on the right is referring to that the Egyptian army was on the right. And how do I know the that that's what it's referring to? Because I see another verse in the Torah that's referring to walls is really another uh uh way that they're describing an army. So in essence, it sounds like you know what you're talking about cuz you're interpreting it the same way that something else was interpreted that way. of Sad Goen says if you do that you will not only misinterpret the Torah you will end up cancelling every miraculous story that's mentioned in the Torah and every mitzvah why your interpretation is not part of our tradition all of the commentary that we have was what we got at Mount Si it's not we understand it because Rashi said so. We understand it because the uncleo said so. We understand it because the Talmud said so. No, we understand it because this is what we got on Mount Sai. And as a reminder of what it means, we have Rashi reminding us, we have the reminding us, we have reminding us, we have all of these reminding us. It's like using things as memory points. You always forget before you leave the house, you forget to take your phone. So what do you do? You have a, you know, you have some reminder, some little sticky note on your door that before you leave the house, check the phone. So in so many words, all of the commentary that we have, this is all we got. We got the oral to mount Sai. So when Rashi is giving us commentary, when gives us commentary, when the give us commentary, that's not simply they understood it that way because their brains are so much more developed than ours. This has always been part of the Torah. They're just simply using different points to remind us, different rules of the Torah that allow us to see things that way and not just simply rationalize and and break things down based on whose brain is more developed. So says if you don't use that tradition that we have for mount sai that allows us to understand things in a very very specific way and instead you break things down based on the way you want to understand them instead of understanding the Torah you'll be creating a different one you'll be creating a different religion so he gives an example of how to understand the Torah. And he says that this is where in so many words gave us a song, a song that Hashem had set up as a witness for himself against the children of Israel if they go against him. And in this song in parenu in a uh chapter 32 he says here. Translation, this is verse number 39. See now that I I am he and no god is with me. I put to death and bring to life. I struck down and I will heal and there is no rescuer for my hand. So this single verse says is what you can use to reply to four different types of heretics. First the people that say that there's no creator. The answer to them consists of the words that I even I am he. Here he is saying I'm God. If you say there's nothing, no, I wrote it here. I'm God. Two, the second group is made up of those who assert that there is a creator but that he has an associate Yosh or all types of other things. The answer to them is found in the words and there is no God with me. The third group is that of those who reject the doctrine of the resurrection of the dead. The answer to them is given in the words I kill and I make alive. Since Hashem knew that there are people who might hold by saying that I kill and I make alive where he meant that that only means that he lets one generation die and then he brings another one to life. He added the words, "I have wounded and I heal." In order to give us the assurance that just as he healed uh the one that's healed is the person that was previously wounded so that the one that was uh dead would be brought back to life. In so many words, anyone that doesn't believe in the resurrection of the dead is considered a heretic. But he says that here this one particular verse is showing you by Hashem saying that I heal the wounded, he's also teaching you that he also resurrect the dead. Last but not least, the fourth group that consists of those people that deny that there will ever be a reckoning and a punishment in the hereafter. In so many words, people that don't believe in gay. The answer to them is found in the words and there is none that could deliver out of my hand. Or he says that there's no rescuer for my hand. Why would there be a rescuer for my hand? Person could think they're living a free life. They can do whatever they want. So Hashem says you may feel like you have a free life and do whatever you want, but at some point you'll see that you can't escape me. So here is saying that if a person interprets this verse in a different way according to their logic, everything that was just said would actually be the exact opposite. meaning they would not believe in reward and punishment because they will think that wait uh you know I uh there is no rescuer for my hand. It's meaning is referring to you know somebody that uh goes against them in this world but not in the hereafter or that uh it's something physical. Furthermore, if he says I bring uh I put to death and I bring to life you can interpret it in a way where he says oh he Hashem creates the world and he brings people he makes people born he makes some people die but that's it. There's no has nothing to do with resurrection of the dead. In so many words, what the tried to teach us is that just because you can think doesn't mean that you're thinking the right way. The purpose of our Torah is to teach us how to think by humbling ourselves to know that as much as we can think, as much as we can know, as much as we can learn, everything that any type of conclusion that we arrive, we always have to check if we can find some. If you can find some that said what we said. If you find that said what you said, you got it. You're on the right path. If you didn't find any that said what you said and you looked, it doesn't necessarily mean that you're wrong. It just means that perhaps you should look a little further. But you have to then look in order to know whether you're not wrong. Then you have to see if any of the said the opposite of what you said. If there's a that says the opposite of what you said, then you're wrong. Why? Because there's no reality that exists where you are right and Rashi is wrong. You are right and the Rambam is wrong. There's no such reality. The moment a person understands that they can start learning the entire Tawa. But the moment that a person rejects it, it doesn't matter how much they learn because it all becomes like shakuk. It all becomes a big mishmash of things that some will make sense, some won't make sense, but the totality of it is going to be a mess. So this is just a little bit more about what the is trying to take us to to teach us how to think properly to get us to the right path because we're only here for a certain amount of time. Each one of us is going to have a certain amount of time in this world a certain amount of uh energy that we could exert a certain amount of opportunities we have. We have to make sure that whatever we have in this world, we exert it and spend it the right way and don't waste it because we get a shot to do it and we do it right. Anyone that uh wants to watch or share this sh tomorrow it's going to be online on the YouTube channel, anyone that hasn't subscribed, anyone that hasn't uh um you know shared it before, start sharing them because these types of they're uh they're not very common. And I think that uh if people see this, they're certainly going to get closer to the right path we succeed. Thank you very much for learning with me. Hopefully you guys finished the food and if you didn't finish go as a special uh announcement and event uh this week is going to be the uh of shalom and uh as uh aside from being one of Is aside from being the uh the the pillar uh that lifted the world of the safari Jews and put us on the map uh in the uh you pretty much in in the last hundred years has a very very special place in our hearts and uh when we heard that the Israeli government that's comprised of some anti-orah people made a law made a law made a ruling that any of the kaleim or religious institutions that get any type of funding from the government. Same type of funding and to a lesser extent than what they give to public schools or to universities or even the people that train horses. But anyone that gets a single penny from the government is not allowed to celebrate the yard site of this year because they believe their excuse is that it it could potentially be used as a political event to influence the the upcoming election. So many of the places that usually celebrate the uh the Torah of and do a yard do a uh are uh are with their hands behind their back because if they honor the yeshiva could shut down the next day. The cola could shut down the next day. So we're already at war with these people. So what ends up happening said listen what they're asking the people to do is to different institutions are going to do it privately. So we have our couple of places in Israel that are doing it. Our in is doing it and we have a place in that's doing item and to add to the to add to the we're also going to do one here on Tuesday night. Tuesday nightm we'll have some food we'll have some music. We'll have some stories about uh I believe we'll do it uh we'll start 6:45 uh after which I don't know takes me maybe a half hour or so we'll sit table full of food some a little bit of music some stories about and give and a uh this and the of all of the from the Israeli government that uh want to stop the Torah. It's never gonna happen. It's never gonna happen. DKA because they want to stop it. We have an obligation to increase it. So on Tuesday night this week, come bring your friends as many as possible. Tell them don't worry about I'm not going to teach you about I'm not going to teach you about I'm only going to teach you about how to eat food, how to how to have that, how to enjoy life in this world and the next. Amen. Amen. Amen. Amen. for Amen. Amen. Amen. Amen. Amen. Amen. Amen. Right. [music] Heat. Heat >> [music] >> up here. Heat. [music]