Raising your Eyes toward Spritual Perfection with Rabbi Aaron Dovid Poston

[Music] the yemen of eight midrash a warm a very warm welcome we are really in for an unbelievable mind-blowing class now i want to know some people say this is like a podcast it's not really a podcast it's a class and we have here in the bate midrash a number of people we have on skype a number of people and we use the clia car if anybody doesn't know who he is i'm not going to go into it now i gave over previously who he is unbelievable 400 years ago one of the greatest students of the morale okay and um his perush his explanation of the torah i mean it goes all the way back to sinai and he uses what we call the oral torah to explain the verses in the torah now the torah itself is a code and midrash or droshot are actually embedded in the text basically the text is a code and so we have a lot of these teachings that have been oral ever since the beginning of time and i say the beginning of time the revelation of mount sinai and they were handed down and you know what they're actually these stories are embedded in the text you may not see it you actually would read the text and maybe not even know it's there but what he's doing and i use this term reverse engineering because that's really what he's doing he's taking what we know to be true of the oral torah and examining the text to wonder how these things developed and were understood meaning how did hashem himself hint to us these lessons should be taught for all eternity okay and here we go we are in partial of course the the parsh itself begins with abraham being told to leave where he was in somewhere in iraq babylonia further east from here from where we are we're in jerusalem so he was asked to leave he was told to leave and come to eretz israel actually it was called eretz kanan okay now we are actually in chapter 13 verse 17. so i want to mention the reason why right we want people to learn hebrew it's could die it's worthwhile to learn hebrew take your finger put it on the hebrew sheets that you all have and for those who are watching you can go down below in the link in the description box below and you can find a link that will take you to the web page and again you still have to do some work you have to go to find the book and the parsha the year and find the the pages that you can use to follow along and i highly suggest it and for those that are joining online or in the baked midrash now i give out an english assistant sheet basically it's in a it's a sheet that goes along with the hebrew it's not a translation of the hebrew it's just a translation of some of the source material okay so i gave a summary in the beginning on page one of about seven or six or seven points we'll see them inside and i don't want to use the english i want to go through in the hebrew and you'll see where this is going to he'll develop questions based on the noun anomalies things that are unusual in the text things that you would have picked up if you knew hebrew uh things you would have picked up if you knew what all of tanakh okay now the clear car frying me and he is our guide right we're entering his mind and his mind is entering god's mind and we're going to go into the transcendental we are going to be so uplifted because the principles that we're going to discuss today are all about unbelievable ideas of the beauty of eretz israel the land of israel about human nature i.e we are a soul and we are a body the soul is longing so to speak for spiritual things it wants to it wants to be risen it wants to raise itself up the body wants to pull it down okay so we're going to talk about spiritual things and physical things and we're basically having in mind this is a very metaphysical experience that we will as we learn torah that we ourselves will be transformed ourselves okay so we begin i want you to understand what verse 17 it's chapter 13 verse 17 and we're going to go back to verses 14 and 15 okay so let's look at number two in the sorcery let's look at that first that verse says rise walk in the land this is god speaking to abraham to its length and its breadth for i will give it to you now that's verse 17 get up move through the land to transverse the land walk to the land it's it's left in its with because to you i'm going to give it now that's the verse we're dealing with now that verse if we compare it to verse 14 and 15 you will notice certain anomalies number one let's go to 14. and the lord said to abraham so this is how many three verses earlier uh right the lord said to abraham after lot had departed from him so they already split ways raise your eyes and see from the place where you are all for directions northward southward eastward and westward next verse for the all the land that i s that you see i will give to you and your seed for all eternity now just think for a second he tells him to raise his eyes and to see but he does not tell abraham to walk through the land he just says seeing alone is what i want you to do and by seeing alone i am going to what give it to who to whom to you but as well as your seed forever in verse 17 which is really the verse we're going to deal with he just tells him to walk through it and i'm going to give it to you keep that in mind so far so good let's start now the clear car at the very bottom of page iron gimbal that's page 73 the last five lines begins our paragraph god tells aram get up and walk arise and walk in the land its length and its breadth and the clear card right away says look to the right and look it means pay attention i have something very important to tell you or actually you should investigate yourself think well about what i'm about to tell you when it says in the beginning we're talking about verse 14. we just read verse 17. now what it says in verse 14 was that said to avraham what did god say to avraham raise your eyes from the very place that you are tsufona negba cadem of yama i want you to look and see from the place you are all four directions because the whole land which you will see which you actually are looking at i'm giving it to you and to your seat forever remember that's verse 14 and 15. so what do we hear what do we actually hear when we listen to verse 14 and 15. we hear that is sagi the kanila that just looking god tells abram to look and you will acquire it i'm giving it to you in order to acquire so is that true that just looking at something you can acquire something we know in the physical world it doesn't work two people walking by someone sees a lost object meaning that it's lost and finders keepers losers weepers right let's say it's there's no cinema there's no reason to return it for whatever reason there's a lot of halachos involved in returning lost objects we're talking about a lost object that one can actually acquire and keep a guy says i saw it first i get to keep it doesn't work like that you have to make a physical acquisition to acquire the physical object so what does it help for god to say raise your eyes and look i'm going to give it to you and to your seat forever interesting possibility but afterwards if you notice in our verse verse 17 god does tell avraham to get up and walk traverse the land to go it's lent in its breath and then i'm going to give it to you now what do we hear from that we actually hear a very major principle that you can find in the gomorrah baba kama i mentioned that on number four on the english sheet the gemara asks for when is it considered that a person can take possession of a property obviously there are many ways to take possession in a real estate one of them is to physically walk through the property itself to in i guess investigate the borders right but you walk through the property and then it becomes yours we're talking after the money the handshake and all that right but to actually physically go through the property he takes possession from the time that he walks upon the boundaries of the land to inspect it and this is what avraham is doing god says i want you to do it get up and walk so that's those words you have to make a physical actual acquisition those are i call it yiddish but it's really aramaic words that refer to the idea that the person is setting his foot upon the boundaries and therefore what do we conclude really that is that seeing alone does not help you acquire the land okay we're going to be dealing with physical acquisitions and spiritual acquisitions but right now it sounds like seeing alone in verse which verse in 14 15 wouldn't be enough in verse 17 it's certainly not enough so what's going on and furthermore his other question is in verse 15 the verse actually says to your seed forever he's actually giving the land of israel to abraham's seed forever but wait a second in verse 17 it doesn't mention his seed at all it only mentions i'm giving it to you and it doesn't mention zarekha or it mentions neither to your seed nor forever and the next by the way run i in dalat where on the second line down the end the odd also it says furthermore it says sauna please raise up your eyes now the word na noon alev and then it sounds like the word now and it could also mean in terms of time right now but it's really a request please i'm begging you raise up your eyes no means please i beg of you so hashem has to say that i'm begging you i'm requesting of you so the word na only means a bakasha because it means a request and but when it says kund hitalik baarez when god says in verse 17 get up and traverse the land it doesn't mention lo his killer there's no begging or request by god to avraham to do such a thing now we're going to switch gears a little bit he's going to bring us to the life of moses moses also he wanted to enter the land of israel and he also used the word na but he didn't use it in the same way that it was used by god to avraham listen to this the etso moshe rabbenu allah regarding moses our teacher peace be upon him the whole mode the model is switched what does it mean it's switched look at deuteronomy chapter 3 verse 25. you can find this in the english source sheets on the following on page 2 number 5. god moses says please let me pass with the word past means actually to walk through the land let me traverse and walk through the land and then he says the era is arts and i will see the land so let me get into the land traverse the land and i will see it okay now where does the word nah appear in the first part of the verse where he says let me cross please i'm begging you let me cross into the land of israel and then there's a comma of course and i will see the land so the clear car points out hareshi his kyolo na it's so the word na please or begging is used in regard to the physical traversing of the land and okay shahid he mentions this is very similar to what we're seeing by avraham avinu when god tells him kum hitarek baaretz you should physically go through the land it's but when moses says let me see the land the word not does not appear at all because if it would have then right if na would have been used by the seeing that moses himself would have said please let me see the land and the word no does not appear in that section where he's requesting to see the land and furthermore if we looked over in verse 15 where it says god tells abram to see from the place in which you are standing does that make any sense for god to say such a thing see the land from the place you are standing of course you're going to see the place from where you were standing where else are you going to see it from capisce would you ever have thought that he should see from a place where he's not standing now that's the list of the questions that's how we're going to begin our discussion with these very interesting observations anonymously anonymous and things that would should have aroused a critical mind who would know hebrew to ask these questions so the client car begins his answer and it makes sense it makes sense to say what i'm about to say the following the way that god is able to bequeath to bestow upon in order for him to require two types of benefits there are two types of benefits that abram avino is going to acquire the land of israel and i'll tell you what they are just to get right we're going to see there's a spiritual benefit and there's a physical benefit and here we go he says the first one is a spiritual benefit and that is acquired through sight alone and the other the gufani is a physical a materialistic type of acquisition and that is acquired through the physical traversing of the land with through his feet along the boundaries as we said before now we're going to spend the next six seven eight nine lines going through the spiritual aspects of how this is a physical um a spiritual benefit the land of israel i just want to tell you unbelievable right i was part of the pilot programs for birthright trying to decide what a good curriculum should be for these students who have very little or no connection to the land of israel what should we do 10 points what were the greatest 10 points we had been running in asia torah college age program for years and birthright came to us and says what do you do that works so well and um it was actually quite unbelievable that they even had to listen to us but they listened to everyone else too they listened to the students the people already came on this pilot trip okay afterwards and it was affirmed the greatest moment of their 10-day trip in eretz's round was the kotel i.e being as close as possible to the temple mount as possible that made the greatest impact on anybody coming to the land of israel okay masada was number two right and the uh i think the bowling alley in uh pet tactical was like number three and the skating rink in uh mathula was like number four whatever it was but somehow another the move the the movement within somebody that can transform somebody to love israel came from going to what we call what they call the western wall uh the wailing wall the western wall the outer uh uh what do you call it the supporting wall of the temple mount itself okay so listen to what he says here when we talk about the spiritual benefits kiss that that is where god told mo abram to go was the place that the temple would stand here in this physical world and what is this place it's exactly where the heavenly jerusalem stands in heaven it's negan it is in direct alignment with the heavenly jerusalem now i just want to stop here to explain the word yerushalayim in number six on the english sheet i mentioned you can see the way the way you shaline i misspelled today we all know we spell you shalom ud-reish yerusha lion and we pronounce it yerushalayim but in tanakh itself and there's almost 700 times that the word yerushalayim will appear in tanakh and only five of those times it is spelled with that yid at the end yerushalayim or other 600 plus times all the other times it's spelled you shalem but we pronounce it you shalom even though and why is that why what is you shall i am why are we calling this single city on the hilltop right here that we're in plural because there really are two jerusalems every time you say the name jerusalem have in mind the physical embodiment that we have right here yebane right the ibanushalam the usual should be rebuilt that we're talking about the physical jerusalem and simultaneously have in mind there is a spiritual ethereal transcendental jerusalem just waiting to descend it's waiting there it's there it's really there okay so you can look at that um that number six for a second if you want to take a look at it now it says like here that in um the gemara usami in broncos and it says over there the shampoo allah and actually rashi also brings that down as well i want to mention where that basically what hashem did was he made a place for his dwelling that's what we talk about in the physical world as well um look at rashi and habakkuk because we're going to talk about this shortly in habakkuk 3 4. there was a bright and there was a brightness like the light they had raised from his hand and there was his strength hidden what does that mean rashi says according to the targum there his strength which had previously been hidden was revealed in the secret place of the most high and we'll see that that is talking about where hashem dwells which is in this world in the temple or at least at least in you shalom especially specifically in the temple so we're saying like this that that place is negative as we just mentioned those are the words we just mentioned in habakkuk and anybody who looks at this place remember we're talking about the power of sight just looking at this place miyagni immediately the person becomes enraft clothed with a spirit of purity and holiness i have a cousin i won't mention her name maybe i'll send her the video i don't embarrass her but she told me and i hear this story from so many people i worked with thousands of college students through birthright through asiatora but my cousin told me this transformed the first time she came to israel and she came to the hotel that was it she broke down she cried and she became she had a transcendental experience how many people have i i mean countless have had similar experiences okay this is just unbelievable because of the i mean i was not brought up religious but we always had some sense of returning to israel some sense of a temple of some sort and just imagine coming to that place that our grandfathers and great grandfathers and you know on and on how many generations would have died just to try to get here and many of them did and only dreamed it was their dream it was their dream to come here and we get off a plane nine hours 12 hours i guess from england it could be four hours five hours whatever it is and the first place you arrive or the first opportunity you have to come to the old city of jerusalem it's just an unbelievable experience and basically we're talking about the idea of having this um this spiritual experience and um ex like having your eyes set um on the i lost my place on the glory of the supreme king in all his glory unbelievable right that your eyes perceive that would be and therefore what we're saying is through sight alone through sight alone a man is able to acquire spiritual perfection in that very place that abraham himself called go to chapter 22 verse 14. you can find that number eight what did abraham name this place now keep in mind you have two parts of this verse and abraham named that place the lord will see which is spelled hashem hashem will see as it is said on this day on the mountain the lord will be seen look at the way it says hashem hashem will be seen so we have two parts of that verse hashem will see and hashem will be seen by the reign gomorrah so it mentions that we have an obligation every holiday right on the three festivals to bring a corbin riya which means a special festive offering that is used to what we shouldn't go up empty-handed right it is a special mitzvah not to go up to the temple mount empty-handed but to bring a uh uh corbin it's called and um just as the way it is to see sotute is the way to be seen so too just like in the gemara khagigu which i think i put down here it's a number 10 on ver on page 3. the three occasions in the year all your mails will appear before the lord your god that's in exodus 13 17. we learn out that if someone is blind they're not obligated to go up to the temple mount and they they could not bring a corbin area they could not bring this special offering it's only for those who can see in their in a healthy complete way this teaches that in the same manner that one comes to see so he comes to be seen okay we're not getting into all the halachos of corbanos right now but this idea of coming to sea to see what to see hashem to perceive hashem and to be seen by hashem and this is why we bring that special offering kimiyad as soon as you get there kimiya as soon as one would arrive at this place just as the sheena the divine presence sees you and perceives you there kaku so too you will see the screen itself um and what happens is immediately the person is influenced and inspired and uplifted and wants to cling to the this supernal light of god which is very similar to what we call or refer to as the world to come now i have a few sources i want to mention about this [Music] just to take exodus 15 17 verse and number nine on the sword sheet it's it mentions that this is the song of the sea we're crossing over we have just crossed over we're singing this unbelievable song to hashem and we mention you shall bring them and plant them on the mount of your heritage by the way this is a a an unbelievable prophecy about converts future converts because the verse should have said you will bring us you will bring us and plant us so yes it's true they didn't make it into the land of israel there's a rem as a hint to the idea that they themselves never made it in but nevertheless who are they talking the non-jews who convert who become full-fledged converts their souls were also at the revelation were also mount sinai and hashem will plant them bring them and plant them on the mount of your heritage but this is the important words directed towards your habitation this shows you we're talking about a heavenly jerusalem and an earthly jerusalem as in hebrew this is a place of his dwelling and rashi says the temple below is directly opposite the temple above which you made okay i just want to also show you in isaiah 33 17 the same words he quoted these words but he used them in context the king in his beauty shall your eyes behold they shall see from a distant land meric that somehow another people will be able to perceive you'll be able to see what we call the king in his beauty so your eyes will be able to perceive that now there's also a in gamora brajos i don't know if i'm jumping ahead i'll mention it now anyway because we just mentioned the world to come what is it about the fact that he just said that immediately when you see this you actually feel like you experience like a taste of the world to come by the way shabbos experiencing the seventh day is like experiencing the same thing a taste of the world to come so what is it in gamora bracha 17a rav if this was a common expression that he would say and it's quite beautiful just i want to just like kind of break to understand what it means in judaism we talk about the world to come right it's not like our what's the word our cousins the muslims who talk about 72 black-eyed virgins i don't know what a black-eyed virgin would be i mean i know okay we're not going to get into what they talk about but anyway so here we have rav says the world to come is not like this world in the world to come there's no eating there's no drinking there's no procreation so they're going to be pretty bummed out right no business negotiations no jealousy no hatred no competition rather what's going to happen the righteous sit with their crowns upon their heads now there's a little bit of a hint as to when we experienced the revelation at mount sinai itself crowns were put upon our heads and we were going to live forever of course that was um it didn't last long because of the golden calf but not only would they sit the righteous will sit with the crowns upon their heads enjoying the splendor of the divine presence okay now i have here a piece from the art school gemara i'm going to quote it because it's quite beautiful gives you some insight into the jewish concept of the world to come okay so i want to read it now just keep in mind when i say the ramban or i say the rambam one is with an n and maimonides with an m okay you know the difference okay so they have a major dispute of what it means what it means to the world to come so i'm just going to read it bodily life after the resurrection is the subject of dispute amongst many of these early rabbis the ramban and many others and i have to tell you i think the majority of richauni believe this understand it this way that the resurrection state is actually eternal the rambam maimonides does not believe that and i think that's how we even though he's a minority opinion i think that we do uh buy into that okay that that makes the most sense but i want to mention that it doesn't matter we jews do not base their whole religion on what's going to happen afterwards and i'll explain why shortly anyway once resurrected the righteous will live forever with body and soul united delighting in the splendor of the divine presence according to this view rav that who's recorded earlier his statement refers to the united state of body and soul nevertheless the resurrected will not have their present physical needs or functions rather their bodies will be sustained through spiritual nourishment we're talking about resurrection of the dead obviously it's not like this world at all and just as moses was sustained for 40 days and 40 nights without any fruit or drink okay you can find out in exodus 34 28 and deuteronomy chapter 9 verses 9 and 18. now according to this interpretation we're still talking about the nakhmanid's view okay by say for ikarim however the resurrected will initially have normal physical functions and only after their natural life spans will their bodies be transformed and elevated to an ethereal state in which they will require no physical substance now i wanted sustenance but i want to mention i think this is goes in well with the idea that actually to be two resurrections of the dead ready for this for those who live outside the land of israel they will be resurrected first and they have a very painful traveling experience they have to go through the wormholes so to speak right whatever little part of their body will exist will have to roll through the subterranean holes and eventually make it to israel they will be resurrected first and then die we will still be alive to witness this and then we all die and we'll all be resurrected together okay so let's go on according to the rambam maimonides and those who follow his view the eternal world is not the world of resurrection but the world of souls so it's there's like two two time periods number one when the soul dies it seems to go to this place and then it gets resurrected and then at the end the resurrection is not eternal all the souls then return to that place keep that in mind so in as much as to their opinion the state of resurrection is not permanent rather the righteous will be resurrected sometime during the lengthy era of the messianic reign they will live unusually long happy lives in somewhat of a utopian like lifestyle that culminates life on this earth eating drinking and procreating they're going to do all that stuff just like people born initially in that time period eventually however all earthly and bodily life will end with the souls of the deserving returning to the world of souls to delight in divine presence forever according to this view love is speaking here of the world of souls not of the world of resurrection just going back to the statement i mentioned earlier about when we were at mount sinai we accepted the torah we had a taste of the world to come the angels came and placed crowns on us of course later on they were removed from us but these were they were crowds on their heads and were removed from worldly pleasures the verse means that they were satiated from the radiance of the divine presence as if they had partaken of food and drink okay i want to now go back to where we left off i hope that was interesting up until now we left off at this place where we just mentioned that the righteous will um will sit and benefit from the shrine but it's not every place in the land of israel that a person will experience this it's only there a thousand meters from where i'm sitting right now by har habayat kimba it's only going to be in that place that abraham called hashem we'll see and where is that now this is this is a big trip here this is called har maria and bait right when we think of bait l we think of a place a city in the north and this can be quite confusing and i hope to do a good enough job to unconfuse you i'm not sure i will accomplish that but he explains like this that that place which we call the temple mount has a name called mount moriah as well as bait el now earlier on in verses three and four and you can find this and number fourteen on page four so when abram was journeying earlier on you know just a few verses earlier he went on his journeys from the south and until bait l interesting what do you mean and until bait l the odd bait el okay until the place where his tent had been previously okay now the clear car brings this verse down to the place that he had built his altar if you want to read it okay that's not the verse but that's what he implies and then also later on i'm sorry in our at least for us um in partials of the yetze so that would be in genesis 28 verse 17. this is by jacob yaakov avinu of course this is the famous place where he had his dream of the sulam of the latter and the verse says 28 17 and he was frightened and he said how awesome is this place this is none other than the house of god and this is the gate of heaven so what place are we talking about we all know from jewish tradition this is mount moriah this is the very place that the temple would be built upon now it's a very long rashi and i don't want to confuse you too much but if you look through the the rashi with me that rabbi eliezer in the name of yosef and zimra he mentions about this ladder the foot of the ladder which was in the south of jerusalem stood in bersheva the middle of the ladder the ladder is on a slant jerusalem was in the middle of the ladder and the top the tip of the ladder was slanted and it was over a place called bait l then that is in the north of jerusalem okay now this accords with what our sages said that this righteous man had come to my lodging place shall he leave without watching so yaakov had passed by he was already close to or even in haran and realized he should have david he should have thanked he should have stopped at that place right where his forefather abraham was and what happened the miracle happened because sun was about to set and the land i'm going to call it jumped i mean that's the way it's described but what i think happened was it folded on itself so if you have here one place and you have here another location which is let's say 50 or 60 or 100 miles away from each other but if the land can go like this then the place becomes one if you really like you know beam me up scotty stuff here we're talking about something metaphysical took place metaphysical meaning that it's it's beyond nature right something a miracle took place so let's continue in this rashi and furthermore they said jacob called this place he called jerusalem beit l but is it really it's not it's not really it's not jerusalem so where do we where do we know this from so remember rashi's quoting from somewhere i believe that mount moriah was uprooted from its place and it came here so it wasn't jerusalem but now it is they actually are all the same place at this point because of the springing of the earth okay kvita some mekapets it some the action of the land itself jumped that's the language that's used that the sight of the temple came towards him until bait l and we all know in the the the verse now i have that um in in 2811 from that mistake and that's how the verse begins and he arrived at the place and lodged there so we look at that rashi look in the middle right this also teaches us that the earth sprang towards him the mountain moved towards him as explained later okay so let's go back to where we were back in this rashi um basically what it says was he had arrived at gharan which is somewhere north of lebanon or somewhere in syria he's decided to return he went back as far as bait l and the earth sprang towards him now this bait l according to rashi is not the one near i that's mentioned in the verse but a different bait l the one that's nearest or closest to jerusalem because it was the city of god he called it bait el the house of god and that is mount moriah that is the same place that the with yaakov prayed that isaac prayed in and we know that yaakov called this the house of god which is also the gate of heaven okay so we're definitely talking about jerusalem the last line which you can find on page five at the beginning and its midrashic interpretation is that the heavenly temple is directed exactly towards the earthly temple which we described earlier as well okay i hope i didn't thoroughly confuse you i just want you to mention just one more thing i mentioned that the sun set early as the verse says right look in verse 28 11 and he arrived at that place and lodged there because the sun had set this was obviously night time otherwise why would he be going to sleep and it mentions here in that rashi on page five because the sun had set kivo hashemish because the sun had come just we're learning tomorrow bronchos in the morning so we know that when it says the sun has come it's referring to sun set okay so that's for you steven um just the last line in rashi implies this idea the sun has set kiva shemesh that the sun suddenly set for him not in its usual time so that he would have to stay there overnight okay let's go back into the clear car and we are right here right over here where it says the eight say we saw rashi so that the base in mikdash met him it greeted him all the way until the place called bait el will payro show on the forshim the the commentators explain shimiyoto's month from that very time onward that combined the joined up unified those two places those two places became one the malcolm base mikdash and base l the very place the temple would stand as well as beitel it's all the same place it's one place they became one place now we understand why god says to abraham raise up your eyes and see the place from where you are he's in baked el and he's now looking at jerusalem from the very same place horabats but it's as if god pointed with his finger honey that this is the place where you will find spiritual perfection hanek you will be able to acquire this spiritual perfection through sight alone and he cannot acquire it he wouldn't be able to acquire it except from the place that he's in as we said bait el and jerusalem in the same place hainu bait el kika nikroys and this is the simple understanding of the verse when we go to verse 3 chapter 13 verse 3 so we're going back even uh 15 verses when god says the year like right that avraham should proceed on his journeys from the south until beit l and then later on um earlier on in verse in chapter 12 verse 1 god actually says to him go to the place where i will show you i'm telling you go to the place that i'm going to show you that i will appear to you there god will appear to them to abraham there will be and that that's the reason that the your eyes will behold the king in all of his splendor now we're about to approach the last paragraph on the second page we're about halfway through so bear with us here the torellis this spiritual benefit that god is promising abraham's children will never depart from them this spiritual benefit will always be with your seed abraham even when the temple will no longer be standing which we are in that period right now at this point in time the temple is not standing in the earthly world nevertheless and make to shalamala there is still standing with heavenly jerusalem which is exactly lined up in in it's situated opposite the earthly and the entire time will draw down will come down blessings al-zara abram that will constantly come down and fill the descendants of abraham who are holy with me and it's for this very reason those who are perfected themselves and so too the masses that are not whose only desire is their soul's desire is to stand in this holy place that's where they want to be as we see in psalms chapter 102 verse 15. you can find this on page five it says your servants desire this is king david your servants desired its stones and favored its dust kiratso the decca s you know for those that can relate this is exactly what is in our dna okay and he says now parallel or in relationship to this spiritual benefit that's what god said to abraham sauna raise up please raise up your eyes as if god had to beg abraham raise up your eyes and see from whatever place you're standing in meaning to say from the very holy place that you're standing in right now if from there you will be able to acquire this uh spiritual perfection vitisco lirose bethanshina and you will merit you will merit your merit to acquire your merit to see the face of the shrine the face of the divine presence the regarding that spiritual perfection god is telling abraham in verse 15 to you i'm going to give it and to your seed forever that's the spiritual benefit you're going to receive that that spiritual benefit will never depart from you and nor from your seed um so now that we discuss the the spiritual benefits now we're going to discuss what let's just say spiritual benefits now we're going to discuss the physical benefits connected that is when avraham is going to acquire the land that's called physical okay he's going to acquire the land and we know that he's going to traverse physically traverse the land and that's the way to acquire the physical hainus that the regular physical real estate whether it be a field whether it be a vineyard the stamkarka or any kind of real estate ana nicholas the only way to acquire it is through physically traversing walking through and seeing all the borders and that's why in verse 17 which is our verse we're dealing with god says [Music] get up and walk it's lent in its breath because to you i'm going to give it now it doesn't mention in verse 17 at all true your seed forever lazaro and why is that are you aware i'm talking to every jew out there okay are you aware this holy land this most coveted land it was given to us on condition yeah on condition of what came out its israel it was given as a gift to us on condition in ishmael on condition that we observe that we guard we keep his laws and his torah okay so that is something we all need to think about remember we said that the was when it came to moshe things were switched right the word na was used by god in terms of abram acquiring spiritually moses himself said let me pass over nah i'm begging you let me into the land so why is he using the word now very differently than the way god used it with abraham and that's what we're going to address now so we saw by moshe let me pass nah physically please and see the land this good land so the word ni is used by let me place let me pass through [Music] he requested he wanted to make a kenyan on his portion in the land by the way i just want to make a side point i don't want to go into it but the king messiah acquires 1 13th of the land of israel okay because we're talking about also the additional acquisitions as well when we get all the way to baghdad and we get all the way to uh constantinople somewhere in turkey and we get all the way across it's a lot of land has to be divided up according to the tribes the king messiah gets 13th of everything that's acquired okay that's not for now but moshe was and could have been that king who came into the land but he wanted to come into land and get his portion actually would have required him to go into the land to acquire it physically conduction mr just like it says in verse 17 kum hitalic bars like when god said to to avraham get up and traverse the land and when it right and and what did moses say i want to see the land so he was talking about bikes he wanted to make an acquisition on the spiritual part and that would have been a kenyan nickname just by seeing it alone he could have acquired the spiritual sign luke mentioned umar and that would go according to what we said in verse 14 in regard to avraham you'll be able to acquire from the place you're standing in now i'm being base l at least for abraham malcolm and mikdash that was said later on now this is a very interesting verse this you can find we talked about this what moses said in deuteronomy chapter 3 when he says these words at the end of that verse uh plea pray meaning please let me cross over and see the good land on the other side of jordan this good mountain and the lebanon this good mountain is talking about jerusalem what's the lebanon why why is lebanon a symbol for the base of mikdash because of the wood the wood that was taken the big cypress cypress cedar trees cedar trees that were taken from lebanon and built the base of mikdash with okay and you can you can see that in rashi right there look at rashi right there please let me cross over the word na is nothing but an expression of request this good mountain this is jerusalem and lebanon this is the temple okay we're almost finished bear with me larry um okay um what we say here in our verse 14 as opposed to what moses said sanna please god says please avraham why does god have to plead with avraham to raise his eyes it's mentioned the word na but that's a nickname that's only the acquisition that is through sight which we said is spiritual but when it came to a physical perfection it doesn't mention the word na again we're talking about abraham but with moses it's switched we see clearly that he uses the word now when he wants to pass over physically into the land it's all because of one reason and one reason only meaning it's the same reason now anybody who's totally honest with themselves i'm not just looking at you anybody i know you're the most honest person with yourself here in the room more honest than myself right everyone knows maybe men more than women i should say maybe women can't relate to this that for some reason when it comes to perfection in the physical world the eyes have they have it the eyes have it they are right it says don't follow after your heart and your eyes your eyes are the like you know the physical attractions of this world they get the best of you through the eyes so alkane is god does not need to make any kind of request from you oh i beg you you should be searching for physical gratification and physical pleasures this is already ingrained in the human psyche but really the truth is right but we are the ones asking hashem for the physical pleasures um because that's what the taiva that's what this is the physical desires are seeking from from god right we're always praying oh yes i want i i want my my physical pleasures meant right but the truth is like this when it comes to spiritual pleather pleasures of alhamdulillah when it comes to spiritual pleasures also now i mentioned earlier and i want to go to this verse in isaiah 64 3 you'll see this on the last page number six believe it or not this verse is used in the gemara to describe what all the prophets are talking about when the prophets ever describe what the utopian society will be right the line will let lie down with the light all these beautiful messianic prophecies you know what these utopian prophecies that's for the lowest the highest level the prophets cannot describe so for the real tsadiki the real balaycheva the ones who really perfected themselves the prophets never described it because they cannot describe it because no eye has ever seen so whatever we discussed about this basking in the light that's for the lower level sadiq but the highest level tonic it's indescribable it's you cannot put it into words and therefore the prophets never did so when it comes to spiritual benefits of uh perfection that i had never saw an heaven and you know what we don't even know what we're earning we don't even know what we're talking about we cannot even describe it so nature is not even meaning the human body is not even naturally even thinking about it in adam therefore the person is not even making any requests for this he's not begging for it naturally but quite the opposite hashem is the one who has to and like the carrot and the stick here's the beg us here's the new just he's to tell us this is what i want from you okay hashem of the malaysian that's why the word na was used by avraham avinu sana now raise up your eyes and look this is what i want you to ascribe to i want you to look up to spiritual perfection you don't even know what you're looking for but i know what you should be looking for and i'm guiding you as it just said hashem that god is telling man you should be attaching yourself to this spiritual perfection that's why kurdish baraku says the abraham sauna now raise up your eyes we said na only means begging and requesting that hashem is requesting from mankind that he should be that man should be ascribing he should be trying to cling to this type of acquisition this type of spiritual acquisition but in our verse verse 17 where he says get up and walk in the land that was in order to acquire the physical land could they lick nose nakhla karen to acquire real estate vladimir god didn't need to make this begging that we should do it everybody already naturally wants to do that but when it came to moshe one second we said everything was switched really most has wanted both we know he wanted to come into the land of israel but of course moses was the greatest you know and he was most humblest of all of course he wanted the spiritual perfection that's why he says the word na when he says let me pass through the land meaning like this the new kenyan nixon love just as a normal human being would want to acquire the physical world that's what he wanted to come into the land of israel so bad so that's why he requested it in such a way but he also said let me see the land without the word na so it doesn't mention the word na and this is all for the same very same reason now interestingly enough the clear car ends by saying it doesn't sound like we're talking about both abraham and moshe very nicely it's unseemly it doesn't really sound like we're putting them in such high esteem but guess what this is a very important lesson the torah is not for moses and for abraham it's for all of us okay meaning why was moses raised to such a great level because of us because he could be our teacher in other words you get the leaders you deserve so this is a lesson for the world if we're complaining about our leaders are i don't want to say worthless or less than worthless that's because we get exactly what we deserve right so moses was raised avraham was raised because these people gave over they were our teachers they were our leaders they were raised so they can be able to give over to us but they were very humble themselves but the torah is teaching you for every human being the torah was given to us okay god is saying to abraham sana raise up your eyes and also it's now time to walk in in the land kamidabir [Music] moses who was the most humblest of all didn't want himself to appear as if he was a complete sadiq remember the torah's lessons are for each and one of us and not just each and every single one of us but every single person through all of history okay and it's very important to know that now the clear card ends with two lines he says david just happens to be alternatively avraham was not a haughty person we know avraham was very humble no you're really not his eyes were not uh up right you're not supposed to walk with your head like this right you're supposed to walk a little bit with your head down that's how avraham walked with his head down enough tommy lamata he always hung his eyes down below that's why god had to tell him raise your eyes and see lush and so the word na means now in other words god said to abraham right now i want you to raise your eyes normally i don't have a problem with you walking with your head down you're a humble guy and perhaps that's the way you should avoid other other issues but the meantime right now is the time to raise your eyes right now the word na means now as well so in terms of shock being now god was telling him right now i need you to raise your eyes in the meantime and every other time you can keep your eyes below but right now i need your look up and we discussed this before if you want to feel good you want to accelerate in spiritual growth look up look at those who have are more advanced those who are more perfected than you look up at them because they're your role models what happens in the physical world look we have to be satisfied with our lot and not be looking right they say the green grass is always greener on the other side don't look at what others have because you only see what you're missing that's not going to give you a good feeling know that you have everything you need and look down look at others who don't have what you have first of all it will give you some satisfaction that you're not as bad off as you might have thought you were but you're not looking up for more but you're being satisfied with what you have by looking down okay so with that we will end i just hope that people were able to stick through this whole learning go back over it with the hebrew learn the hebrew it's so beautiful the torah is a code and i mentioned the beginning the drushes the actual ability to make a drasha is because we already have the divine information given to us in mount sinai it's in both embedded in the code and one should know what the code is but you won't even begin to scratch the surface without hebrew and a good teacher and with that i wish you all shabbat shalom happy journeys in life in your growth and with that i wish everyone a shabbat shalom and a gazunte winter a great winter i hope you all get wet and just stay stay warm but anyway [Music] is [Music]