Rambam Mishneh Torah: Hilchos Teshuvah Chapter 3

the yeshiva.net [Music] the third chapter of ilhas truvadi rambam is going to define what is a tsadik what is a bane in the what is it russia the rambam is also going to explore what happens when a person passes away what happens every rosh hashanah why we blow shai from rosh hashanah the rambam is going to discuss as well how a person has to appreciate his or her monumental responsibility and opportunity at every single moment of their lives to change themselves and the whole world in one direction or the opposite direction and then the second half of the chapter is going to discuss 24 people who forfeit their part in haba and require special and extra cleansing in the world to come to be able to restore their sacred souls to their pristine divinity as we shall explore every single human being has merits and sins misha's creos via serious alave noise of sadiq somebody whose merits exceed his sins he's a sadiq he is the person we define as a righteous human being he who is sins exceed his merits russia this is the person we define as russia somebody who's half and half it's equally balanced he is defined as the banini as the intermediate person this is true about an individual i can either be a sadiq or russia or a banana but it's also true on a societal level if a society is such that the merits of all of its citizens exceed their sins this is called a righteous society a righteous country you haven't seen if their sins exceed their merits it's called a corrupt society an evil country this is true about an individual and about a society and a rambam continues and it's also true about the entire globe about all of human civilization about our entire planet so the rambam says on three levels you can look at the individual person you could look at a community a city a country a society you could look at the whole world and each of them can be either in a state which we call sadiq benin russia if you want you could compare it to a living physical organism we know especially as we get older no human physical body or no physical living organism of any organism is absolutely complete and wholesome and flawless we each have our challenges but there is a difference sometimes you have an organism that is so rattled with disease and illness and infection and infections that sooner unfortunately very soon it will not be able to continue to function its mechanisms are going to surrender to oblivion and to death but then there is a living organism it may have to fight its invaders it may have to battle infection disease illness viruses bacteria and all other challenges formidable or not but there is still room for recovery so we have different states in a living organism and a great physician can look at a body could look at a living organism and be able to assess that the same the rambam says is true with our moral health there's physical health and there's moral health psychological health emotional health spiritual health one could be in a state of attack a banana a rush the same is true with a society same is true with the whole world and the rambam continues halacha base somebody whose sins exceed his merits his soul is rattled with moral infections diseases and illnesses he will immediately perish in his wickedness the passage says in hearing you peter galamid i have smitten you severely already because of the abundance of your inequity let's go to a society level when you have a society a country that its sins exceed its merits this society is now corrupt through and through he says she immediately perishes says in parshas vayera hashem says the moral outcry coming from the corruption of saddam and amara is so great ultimately there's no justification for the continuous existence of these cities and saddam and america are destroyed that's on a society level the cities of now let's go to the third level when we talk about the whole world the whole globe i say in mirobin if the whole world is corrupt where the sins of all of humanity exceed their merits they were immediately obliterated what's the source for this parashat hashem speaks about the generation of the flood viaram that the evil the corruption of man has increased so dramatically on the earth and he tells nayach there is no hope and thus the world is destroyed by the flood and the rambam says the shickels this reckoning of an individual of a society of the world it's never based on the number of merits or sins ella luffy godland it's always based on their magnitude yes there could be one merit one mitzvah that outweighs numerous sins an example for this is one of the most heinous criminals in jewish history is somebody who had unbelievable potential his name was he is the person who split away from richard was the jewish king the successor of shlima and after islam allah died yoravan became a new king and he established his kingdom in the north of eretz israel malchus israel now the jewish people were split into two there were two tribes this was the southern kingdom in yerushalayim by the base of then you had the northern kingdom under yeruvam and he brought idolatry into the jewish world he created two big golden calfs in beidan and bethel he put security everywhere security guards and barricades not to allow the jewish people to go to yerushalayim and to go to the base amit darshan sukkas hashem penalizes yeruvam and his entire family who were all involved in his crimes but he excludes one child the child named avia and he says avia will be treated differently he will have a dignified burial you know why ya nimtsa by davar taif because there was one good thing that was found in him and this one good thing that he did happens to be that he was appointed he was appointed as uh the one in charge in one section of earth israel not to allow the jews to ever go to europe and he removed the barricades you removed the security and he allowed the jews to go up this was once huss and this outweighed numerous crimes conversely viesh over and so negate sometimes there is one sin that outweighs many merits chanema the president's one sin can obliterate much goodness so the random says the reckoning is never with numbers it's not a quantity game this amount of mitzvahs and this amount of awareness he says it's always based on magnitude one mitzvah can overshadow a thousand averages this weighing can only be done in the mind of hashem who is called calebeus the god of ultimate perception and awareness he is the only one who knows how you reckon and you weigh the merits in contrast to the sins meaning only the rebornish on the creator of the world who's called kale deus meaning he knows the core of every human being he knows the circumstances of every human being's life he knows your genetic makeup he knows your nature he knows your nurture he knows the home you grew up in he knows the community you grew up in he knows your brain he knows your challenges he knows your resources your strengths your virtues and your flaws he is the only one who could make this type of judgment who is at sadiq who is a bananee who is a russian ram says it's never a simple mathematical equation he has many mitzvahs he's many since he's a russian you'll never ever know like hashem maybe this one mitzvah changed the world and nobody knows that hashem knows it or who knows how much sacrifice it took for this person to do this mitzvah based on his or her history based on his or her challenges only one being who can judge these types of things the rambam says and that's never a human being it's only the chao deus now when we read this we should be asking the obvious question derivative asks this question how does the rambam say that somebody whose sins exceed his merits he immediately dies in his wickedness really is that the case in the words of the raven yes we see quite many wicked people who enjoy a very long life and the rambom says what about a society it right away gets destroyed and with the flood it right away gets the whole world gets destroyed when it's corrupt and i would ask another question another very important question the rambam didn't destroy the world right when it became corrupt because i'll say he waited 120 years he told mayor to build the ark for 120 years the rambam says that's not the case furthermore i'll ask another question didn't hashem make an oath after the flood that he's never going to do it again how can they rambam who's writing in the 12th century quite a long time after the flood say you know what if the world is corrupt they're going to be immediately destroyed and i'll prove it to you for purchase hashem said i'm never going to do it again these are questions that various mafirshams struggle with i think the most literal way and straightforward way to understand this rambam is actually describing a halachic reality which is a reality always even though it's not always manifested in the physical world the gemara says russia and even when they're alive they're called lifeless and i think that may be what the rambam is referring to sometimes you can have a person who's physically alive but essentially he's a dead man walking and give an example somebody who's a real addict biologically he's alive the nine systems of his living organism are functioning maybe not functioning perfectly or well he's an addict but they're functioning he's breathing and he's walking and there's circulation and there's a respiratory system and there's a urinary system like justice etc etc but this man has no soul he has no values he has no essence he has no core he can't have any dreams he can't have any ambitions there's no honesty there's no relationships there's no connection he's just running from one addiction to another addiction from distracting himself through one destructive substance to another destructive substance running from one lie to another lie physically he may be alive but emotionally psychologically spiritually you have a dead person his soul is fried his brain is fried so the ramen is actually telling us a reality and the rambam says you have sometimes a person who is so corrupt there are so many sins there are so many transgressions this poor man's soul and body and psyche are so rattled and saturated with moral infections illness and disease the realm says this is a type of wickedness which causes this person to morally be dead there's a certain deadness in this person's soul there's no light there's no energy there's no clarity there's no choice there's no passion there's no commitment there's nothing real there's no soul this man's soul is fried the same is true with a society sometimes a society reaches a threshold where the rambam says it's not a live society anymore it the corruption the evil has penetrated too deeply into the fabric of the society the same is true with the world now does it express itself physically it depends when there is no dissonance between the soul and the body when the soul dies the body also dies that's how the alta rabbit balatani explains in tanya gary satruva painting darwin why we don't see curries today there's a punishment of courage a heavenly death penalty for certain sins we have not seen it in many generations he says because for courage to happen you have to be in a state where there's no dissonance between the body and the soul he says we live in generations where there is such dissonance that spiritually a person could be dead but physically they could still be alive so that's why the rambam could bring proof from saddam and the rambam could bring proof from the story of nayakh in the flood because even though in subsequent generations we have not seen another city that was destroyed like his daim at least not in the same blatant divine way like zdayma namara nonetheless what's doim and the story of nayaka are teaching us are the truths of tyra that the mobile is not a punishment and not a punishment they actually did this to themselves this dominated reached a point where they were already a destroyed sidious destroyed society the generation of the flood has become so dysfunctional it was already a destroyed world the flood was simply the physical manifestation of the energy they created so the rambam is describing the reality is it manifested physically sometimes it's manifested physically which is actually a compliment and sometimes it's not manifested physically because the inner reality is completely not expressed in the outer reality because there is this profound dichotomy and split the kessif mishna addresses this question review says at the end of this that nobody can do this reckoning so when he says somebody who sins exceed his merits immediately dies he says you'll never know what that means this person who you see as a russian may have done one mitzvah and that has given him a lease of life the lacha mission has a different approach and he says the rama is not talking about this world the rama is talking about the next world after a person passes away anybody who regrets the mitzvahs that he has done and he really feels horrible about all of the good things he did but he tells himself what was the effectiveness what was the benefit of all of the mitzvahs what a foolish way to live i was duped in other words the person basically looks at his life and he feels horrible about all of the mitzvahs that he did he feels that he lived a nerdy life a foolish life and not a life in which he could have competed with the greats of this world and ultimately achieved the utmost material pleasure so what does this person do essentially he associates himself emotionally and mentally from all of his misfits by regretting them i raised his coulomb he loses all of them they muscular and they don't mention they don't reckon for him any of these marriages says the righteousness of that sadiq won't rescue him on the day of his wickedness but why not why shouldn't that sitka satsang rescue him on the day of his wickedness ain's a libertarian shyness because this is somebody who regrets who feels horrible about all of the mitzvahs that he has done that he has done and therefore all of his sitka all of his righteousness does not save him because he extricates himself from it he disassociates himself from all the good that he has done the rambam is basically conveying to us also a very profound moral concept and that is you have to be able to have what we call in yiddish yiddish inner dignity and pride of the good things that you have done sometimes people do the right thing but they're so embarrassed by it maybe because of peer pressure maybe because of social conformity maybe because they feel it's not the standards of the time maybe because of their own temptations and struggles and then they regret all the good they did they're humiliated by it they're embarrassed by a deram says no no no one of the most important qualities in life is you must have your moral barometer your moral conscience and if you know that you did and are doing the right thing take pride in that develop an inner appreciation and dignity for that and their album continues a person's sins and his merits after he passes away the same is true every single year they reckon a person's sins and his merits on rosh hashanah and it's interesting the rambam says every citizen of the world indicating it's not only the jewish people it's every single person is judged by the creator somebody who's found to be at sadly all of his merits exceed his sins he is sealed to life him to russia he was found to be a russia mississippi to the opposite of life the habenini and the intermediate person he remains in limbo tillyam kipper if he does he too is sealed to life like the tsadik and if not he is sealed to the opposite of life and here again the mufarsham say we don't see the manifestation of this so once again the case of mishnah might say you will never know the reckoning of this only hashem could do this reckoning there's other explanations around bon roda whole ramban wrote a significant essay where he addresses this known as charagmul it may also mean as we discussed earlier in halakha base the rambam here again is describing a true inner reality that is sometimes manifested in the physical world and that is when somebody on rosh hashanah is found to be a tsadik meaning this is a person whose merits exceed his sins either naturally either because of his previous worker because of truva he is sealed to life he is really alive his body is alive but his soul is alive his mind is alive he's living a centered balanced life he or she is aligned with their own core with their own truth with the truth of reality with the will of hashem conversely somebody whose sins exceed their merits he himself or she himself seals themselves to the antithesis of life will it be manifested in the physical world depends how much dissonance there is between the soul and the body and then there is the banana who has the opportunity to create that renewal between rishishananyam kippur hello based on this the rambam says something very powerful about rosh hashanah blowing of the shift even though the blowing usher from rosh hashanah is a decree of the torah and the torah doesn't give a reason the gemara says in rosh hashanah um why don't we blow so the gemara says lama taken rahman because the tyrant says to blow that's why we blow so the rabbit says i know that i know that we blow seifer because the terrorist has to blow seifer that's true but rem is yashba there is a symbolism in it kalimar the scheifer is a spiritual alarm clock the shofar blasts its blasts tell us the following message wake up wake up those who are asleep wake up from your sleep and those of you who are in a deep slumber arise from your slumber the who are we referring to who is asleep who is in a slumber elusive these are the people who forget about truth in the vanities of the time they allow the vanities and the stress and the temptations and the experiences of the moment to eclipse the quest and the awareness of truth and they submerge all the years of their life in vanity and emptiness which is ineffective and is not helpful ultimately gaze into your souls and enhance better make better your ways and your schemes and let each and every one of you abandon his toxic paths and all thoughts that may be destructive this is the rambam says the symbolism the remez behind kia schaefer it's the wake up call to the soul wake up wake up from your sleep vector hoof as they say in yiddish wake up go deeper be introspective search through your deeds remember your creator analyze how you've been spending your days your weeks your months your years look into your soul and create a new powerful and brighter future for your lives therefore says here comes a very very powerful halacha of the life-changing therefore every person throughout the entire year must view himself as though he is in this equal balance half innocent and have guilty he should also view the entire world as being in this equal balance half innocent have guilty if a person commits one sin then he tipped his own scale and he tipped the scale of the entire world to the side of guilt the gauram and he caused the destruction what is the rambam saying the ram throughout the entire year when you're looking at yourself and you're looking at the whole world see it as a scale and there's an equal balance and if i commit one sin somebody else might say what's the big deal who do you think you are you're a nobody you're a loser you're an insignificant valueless mata says derambam now you may have just tipped the scale of your own life and of your society and of the whole world and caused the destruction now it's hard for us to appreciate this based on a gamora kodundes but if i may give a very contemporary metaphor many of you have heard about the coronavirus does anybody know the size of the coronavirus the size of the particle of the coronavirus is 125 nanometers or to simplify it a hundred million particles a hundred million viral particles of the corona can fit on a pinhead now i ask you how many viral particles of the corona can fit on an eraser on a pinhead you can have a hundred million coronaviruses okay now one of those one of those managed to change the entire world covet 19 at the end of 2019 and 2020 7.7 billion people in this world have been transformed as a result of the coronavirus not a single sector of our society not a single community not a single culture religion faith tribe country empire has not been affected in the most powerful way through something that is completely invisible to the naked eye until the late 1800s when we developed microscopic instruments we did not even imagine that it exists and yet such a tiny tiny tiny particle can change the entire world the rambam says do not underestimate an action of a human being if you will in 1914 a 19 year old boy pulled the trigger a 19 year old boy pulled a trigger in the summer of 1914 as a result the first world war broke out called the great war as a result it led to the second world war the two world wars that transformed the world and plunged it into a state of unfathomable pain suffering and violence began by a single action of a 19 year old young man in sarajevo we call our age the atomic age and what did the atomic age teach us it's never about quantity or it's not always about quantity you know how small an atom is but if you can unleash all the power that is contained in that atom you can destroy the world so the rambam says i have to from the jewish perspective i have to ask myself am i tipping the scale but now let's go to the positive side and if a person did one mitzvah he tipped the scale of his own life and the scale of the entire world to the side of merit vigor and true of atsola and he brought them salvation and rescue don't underestimate the power of one sin but even more so don't underestimate the power of one good deed one act of goodness and kindness one divine act one mitzvah the rambam says from a jewish perspective i have to look at my one mitzvah as the power to transform not only my life but literally the whole world so nemer this is what the posix says in mishlai with sadiq is the foundation of the world what does this mean it's talking about not the tsadik you know that unique hero no it's about you the person who at this moment made a moral choice at this moment you decided to be a sadiq to do the right thing he tipped the scale of the entire world and he saved the world this sadiq the one who did the right thing at this moment became the foundation who changed the world this is a halal rambam of how a person ought to view himself or herself vis-a-vis themselves and the society and the world throughout the entire year now i know some people see in this right away guilt and heaviness and this incessant demand for perfection but you'll forgive me i think you're mistaken i think you have to look at it from a very different perspective it basically represents what a human being is who a human being is you're not a little nobody you're not an insignificant trapped traumatized valueless victim you are the interlacing link between heaven and earth and with every thought word and action i advance the world towards redemption or otherwise um and because of this whole theme that we explained nago called basis raw the entire house of israel developed a traditional harbors but stockholm to increase in charity and in good deeds and to engage in mitzvos from rosh hashanah to young kipper more even than the rest of the year to add more tzedakah more mass and taivan and more mitzvahs during these 10 days from kippur when every single person is judged when we go through the reckoning of our lives by the only one who can judge us not another person only hashem who can judge me he knows everything about me this is the time to re-examine the trajectory and destiny of my life the rambam says vinago kulam it's a tradition where everybody locked to wake up at night the middle of the night during these ten days all this palo alto and to pray over there with words asking for compassion and with words that inspire people to become better until it becomes light until dawn break until sunrise this is the minig to what later became known in our literature as ice this is what the rambam is talking and he's talking about the 10 days from rosh hashanah to yemen which is based on and rosh hashanah zain is a fascinating the way i would describe it is the rambam speaks here to two types of people especially those who have an issue with perfectionism if i'm not perfect i'm horrible and others when they make one mistake or two mistakes they right away give up on themselves and they surrender to the spear listen to the words of the rambam extraordinary fascinating when they reckon they when hashem the only one who could reckon he said is hashem when hashem reckons a person's sins with a person's merits they do not consider the first sin the cheney are not the second one the entire calculation and reckoning will only begin with number three in other words human beings are fallible failure is inherent to the human condition we make mistakes and an oven is not only a mistake even something i did willingly it wasn't only something i did inadvertently but the first two times are just not brought into the equation the calculation only begins with number three if from the third sin and on his mer his sins exceed his merits then oysters then they bring back the first two as well and the person is judged for all of the sins including the first two in other words he or she needs a spiritual cleansing from all of the sins the name but if when we begin the reckoning from the third sin we find that his merits and his sins are equally balanced his sins do not exceed his merits then hashem removes all of his sins one by one because sin number three is considered like sin number one because the first two were wiped away so now number three is considered number one at number one number one is removed now once the third one became number one and is wiped away a new judgment begins so the fourth one is considered number one it's number one we don't reckon it so it's gone the same at siphon until you go to the end so basically the first two sins are always removed they're just not part of the equation they're not placed on the scale people make mistakes you made the decision once you do this and twice it's not part of the equation an example for this may be we have in particular the concept of it if your ax gore is the first few times you're not fully culpable you only pay half a damage why because it's considered a short time it's an innocent ox and therefore you do not assume full responsibility after your ox is gored three times now it's called the shay habu it's prone to do damages and now if the damage is another ox you're fully culpable this is called the sheramo but similarly the first two times that your cinderella says it's not put on the scale it's not part of the equation once you start sinning a third time a fourth time a fifth time etc and your sins exceed your merits from number three now we now we put everything on the scale now you have to be cleansed from all of the sins but if not if when we begin with the third we see at the end of the reckoning that what that your merits exceed your sins or even that your merits and your sins are equally balanced says the rambam we begin with the third one the first two are removed and the third one begins a new judgment and it's considered number one if it's considered number one it's gone off the list okay now we start with number four number four oh number four is number one it's not number four anymore because the first three were obliterated they were wiped out so we begin with number four number four is number one so it gets wiped out until you get to the end that's why we say in the slices every year [Music] and richard and everybody says this not everybody knows what it means so now you'll know what it means he forgives the sins of his nation he removes them one by one by one each one is considered one the first and the first time he made a mistake hashem removes it and so he goes to every single sin down the list and it's completely obliterated what would be the idea behind this it's very possible basically sins come from the fragmented state of consciousness of a person sins are not connected with each other because if i'm living a unified integrated holistic wholesome life it means i'm living a life of alignment with the truth of my reality with the core of my reality that's what mitzvahs represent sin comes from the person's misalignment with themselves it comes from fragmentation every sin therefore is self-contained sins don't really connect to each other naturally because i was weak i was exhausted i was tempted i was depressed i was angry i was traumatized i lost myself this happened this happened so therefore hashem looks at every sin and says okay this is number one even though it's number 10 no this is not what's the first time it happened because what happened yesterday is not connected to what happened now because if the person really would have been connected they would have said the problem of this person is that he's fragmented unless if the person's sins exceed their merits now you're dealing with a different person who really is engaged and submerged in the world of avarius it's interesting and this is a question i want you to think about and i would love to hear your answers in the comments on this share on the yeshiva.net how do we reconcile this with what durable said earlier that a banananey on rosh hashanah if on rosh hashanah the bananani has half and half so then you wait till him kipper and if he does triva he's sealed to life it would seem from here that it wouldn't be an issue even if he doesn't do truva right if it's half and half all that vedas will ultimately get wiped out how do we reconcile these two halaches the kasa mishna says the rama he's talking about after a person passes away but it would be a little difficult when you read the rambam in a straightforward fashion so therefore i think there's what to think about how to understand in connection in sync with gimel think about it and i would love to see your answers when is this with an individual an individual has the special dispensation the first two are wiped away they're gone shannema the passage says all of this hashem accomplishes for the first two times the third time he is already considered a getter a human being who has sinned afalat sibor when you're dealing with claudius raw with the community everything changes thailand land available from the equation the first sin the second sin and the third century number the posit says the first three sins of israel i forgot the fourth one i won't overlook so when the reckoning of the community is done the same reckoning is done but beginning with sin number four in other words the first three sins are completely not part of the equation they are not placed on the scale we don't examine them we don't look at them we begin with number four by an individual without says we begin with number three but it's super we begin with number four if the sins exceed the merits then the first three will be included as well if not mahavirisha number four becomes number one and it's removed and then the judgment begins with number five and that's removed until all of the transgressions are obliterated and the rambam continues there is an exception when we talk about abandoning this intermediate person who has this equal balance between merits and sins and we said what happens hashem removes each sin one by one each sin is considered the first but there is an exception if in the half sins of the banana is included this following transgression this is a jew who never ever put onto philly then done in isikafi then he is judged according to his errors but he certainly has his part in after he's judged and cleansed for the sin in other words the rambam is saying that there's something based on gemara rishis sometimes there's a certain hate that ultimately the person needs a special cleansing because of what it how it affected the human being's soul and body and that is a case a jew who never ever put on philip even though we said when it's half merits and half sins that this is only half of the sins it doesn't exceed his merits everything should be removed but he says because of the seriousness of never ever putting on filing not even once this is called the gamora kharkhafter the layman a head that never worked villain so this jew has to be cleansed for this hate and then he can have his after the cleansing and the healing for this special for this severe sin happen and by the way from here we see the value of putting on filling on a jew a jew would never put on filling even if you put your influence him and you help him put on filling once in his life once in his life he goes out of this category he's not a jewish lawyer so one should never ever underestimate the fact is that a drew puts on filling once mitzvah error smits very often i'll put on phil in a second time and a third time and do more mitzvahs and get involved in yiddish guide but the point here is even if it's one time putting on philanthropist entire life it's a hufflepuff a fellow what is accomplished for this jew as a result of this one time putting on phil the chain color is shayam shavin similarly all of those who we called rashayam because their sins exceeded their merits and therefore the previous reckoning will not apply with them because their sins exceeded their merit so the sins are not removed and even the first two sins are not removed rambam says that's true they're judged according to their transgressions and we remember what does it mean they're judged they're judged by hashem hashem wants their ultimate success hashem wants their ultimate healing and recovery every soul has its journey and when a soul passes away it needs to go it goes back to the bosom of its creator a soul is divine energy but often it needs cleansing and healing so that it's pristine beauty and holiness and sacredness could be revealed and that's the judgment he's talking about the yes following which the soul has its unique portion in the world to come in the spiritual reality after the physical life on earth because all of the jewish people have their portion in the world to come even if they sinned and transgressed and as he said here the russia whose sins may exceed one's merits the passage says in yeshaya perek your entire nation is defined as sadiq as righteous people yeshua they will inherit eternally the land eretz zu marshall this land that they will inherit is a parable it's a metaphor kaloimar eretz it means the land the region the terrain of life this is what we call alam haba the future world the spiritual reality of the soul after it's sojourn on earth and so the rambam says from this passage we learn that is the inheritance the gift of every single juva amech sometimes it's a process for them to get into that state of sadiq every soul is really a sadiq but we have to reveal it we have to remove the blemishes the stains the toxicity but ultimately after that everybody becomes the saddek and therefore yeshua it's not only something for the jewish people but also the pious ones the pious ones the moral ones from all the nations of the world have a portion their own portion and the world to come one of the great revolutionary ideas of judaism that we never believed that there's no salvation outside of judaism in other words even a gentile every single human being who lives an upstanding moral life as rama will explain later in somebody who observed the seven noah hyde laws and lives a moral civil decent erlah life the rambam says all the khasid the pious ones among the nations have achilles after they pass away from here till the end of the rambam now discusses a very different category of people the elusive we said before all there is sins exceed their merits they have to be judged for their sins but ultimately they become saddiq and every jew and they're judged for the magnitude of their wickedness and their sins forever now these words in rambam seem a little contradictory first the rambam says nikrasin these souls are cut off and they're lost they're like obliterated they perish then he says they're judged forever and ever and ever what does it mean they're judged forever and ever you just said they're cut off and they're lost they're gone but then you say no they're here and they're judged forever and he doesn't only say alam he says what does this what does this really what does this really mean and how long is this why doesn't he just say allah so the mephirsham explain a very fascinating idea that you have to really read these words of the random well explained in safari that this judgment is not eternal the judgment of the israelite is not eternal when he says in the cross and it means they're initially cut off from their spiritual source because of the heaviness of their sins and waived in and they're lost like someone is lost a child gets lost or hashem somebody gets lost or a shovel an object gets lost it's not in its right place the soul is lost from its right place and therefore it has to go through a very very intense process in ilam haba instead of enjoying alam where it belongs it has to go through this intense intense process through various worlds on e and eons until there is the world in which it's completely cleansed and it can go back to its source that's what the ramba means the details of this i'm going to have to discuss in the second segment of this year we do questions and answers on each cheer and it's posted on the yeshiva.net and over there i will discuss more in details what the rambam means here they're judged forever and forever and forever what these words exactly mean we'll discuss it then who are these people so he goes through a few categories and these categories are going to be explained the first category is called haminim the minim explain what that means happy cursing those who deny the resurrection those who deny the coming of mashiach those who cause the public to sin those who separate from the ways of the community somebody who sins in a brazen public audacious way like yahayakim the king of yahudah if you want to know who yayakam was he is the jewish coliglia what caliglia was for rome ahab yakim was for the jewish people one of the most heinous corrupt immoral maybe crazy kings and those who give over their brethren to non-jews as he will explain um those who cast dread on the community not for the sake of heavens the shaykh murderers ubalay loshen hara and people who make a vocation out of slander and gossip and somebody who covers over his bris he takes his foreskin and covers over his bristles so it should not seem it should not appear that he is a circumcised jew these are the categories of people who the rambam says do not have they forfeit their and now he begins to explain the first was he said minim there are five types of people who can be defined as a min the first one is somebody who says god does not exist the world has no leader that's the first type of men baez somebody who says the world does have a leader the world does have a creator but they are two or more in other words he believes in polytheism gimbal he says no there is one creator but the creator has a physical body he has an image he can be sculptured god is made up of a corporal reality this is what he believes this is also a min now i should say these words of the rambam triggered extraordinary controversy beginning with derivative and many of the commentators but i will have to leave that for the question and answer segment on this page that will be posted as a second video as a second share on the yeshiva.net and you could watch it as questions and answers to perigimo we will explore these very powerful words of the rambam that really i want to say wreaked havoc but they created quite an intense emotion even those great rabbis who felt that safer hamada has to be hidden from the jewish world because of this line of the rambam that said amin is somebody who perceives hashem as having a corporal body the somebody who says that hashem is not the first and is not the core the rock the source of everything in other words hashem is not the sole creator of the world basically there was pre-existing timeless material there was a world or some material prebiotic super challenge that was always here and hashem developed the world from that material he does not believe that hashem is the only bases and foundation of all reality the rock and the core of everything or somebody who worships another god to serve as an intermediary between him and the creator of the world which was the mistake of ish if you remember each one of these five is defined as a min number one somebody who says there is no god number two there are two or more gods number three god has a body number four god is not the only original source of reality number five i need an intermediary to intercede on my behalf to hashem we finished with min and what about api cursive there are three types of people who are called up because number one imagine somebody who denies the concept of prophecy the ancient mothership there is no knowledge there is no awareness that arrives from the creator to the heart of people there is no communication between god and man somebody who denies the nava of moshe rabbenu he denies that was the navi of hashem and in fact the greatest navy of hashem gimbal he says that the creator is not aware of what people do is each one of these three is defined as anapiquaris so you see the difference between the min and the picarius the min is somebody who denies god's existence or the oneness of hashem or the infinite nature of hashem et cetera and an apicalist is somebody who denies there is a relationship between hashem and humanity he says there's no prophecy no knowledge that comes from hashem to the human race mushrooms is fabricated and hashem doesn't even know or care about what we're doing from there are three types of people who could be called coinfreementary of the deny trader aleph hashem somebody who says the torah does not come from hashem it's not divine even if he says so about one passage even if he says so about one word imam if he says maisha said this passage or this parsha or this hummish or this word on his own this is not from hashem hades this is the definition of somebody who denies tara so what is the truth the truth is that every single word syllable sentence pasek from torah martial wrote so to speak taking dictation if you will from the reminder shalom and somebody who says that the entire terror is not from hashem it's fabricated by a human author by moisture or by another person even one passage even one word the rambam says he's a kophera number two for befirusha somebody who doesn't deny the text of the torah but he denies the commentary of the title who taught he denies the authenticity the divine authenticity of the oral tradition and he denies the spokesman of teresa going sadly like the famous people known as sadiq inviters who denied tayo shabalpa in other words the rambam says there is a tradition of the oral tradition that mushroom communicated to the jewish people orally even if it was not written in the text and it's transmitted from generation to generation somebody who denies this is also called the kai for from atari somebody who says somebody who says that hashem exchanged one mitzvah with another mitzvah and the toyota that he gave from sinai is partially or completely obliterated it was altered some of it has to be changed some of it has to be updated even though he believes he says the torah was given from hashem but at a later point hashem may have canceled one mitzvah may have added another mitzvah going for example the christians the hagrim the muslims who believe that there was an event at sinai and they believed that the teresha biksav is divine but they call it the old testament because there's a new one there's an updated version there's torah 2.0 this torah you know 10 not 9. each one of these three the one who says that even a possible word of trade is not from hashem said it on his own mysha had a dream moshe had an inspiration and moshe decided to insert this into the jewish text number two somebody who denies tereshabal number three somebody who denies nothing but he says hashem changed his mind at some point each one of these three is called a kaifer battery there are two types of mumram mumrim are apostates number one somebody who is an apostate regarding one sin and number two is somebody who is an apostate regarding the whole turtle what do we mean harmon it's somebody who becomes known that he's prone to always do this sin and he does it willingly and he does it publicly and this becomes like his habit even if it's a philosophy even if it's considered a light sin that doesn't have a death penalty this person is no one he's always wearing sharpness he's always wearing a garment a garment that's a hybrid of wool and linen which is forbidden for drew to wear a hack of paya or he always knows he'll cut off his payers his sideburns contrary to what the torah says butler butler mitzvah for this person it's as though this mitzvah has been obliterated from his life it's not just he made a mistake or he's having a bad day or he does it once in a while even willingly and intentionally no for him it's as though this mitzvah is not part of titus like he deleted this mitzvah from the hades this is considered a mummer he's an apostate when it comes to this mitzvah this mitzvah has been obliterated from his life for this one condition he does it not because of temptation and not because of laziness and not because of no education not because he doesn't care he does it for one reason and that is to get hashem angry in other words it's not to fulfill a temptation it's not because he's weak it's not trying he's not trying to please somebody he's not even getting a reward for it he's doing one reason and one reason only he wants to fight god this is a mummer la vera he's an apostate and then you have hammur somebody who's in a passage for the whole time somebody who decides he doesn't want to be a jew anymore and he returns to the faith to the religion to the lifestyle of the idolatrous when they oppress the jewish people the yid bakba he cleaves to them the yoyman he says tell me what is the benefit to remain a jew the jews are such a lowly people a humble people a crushed people are persecuted people taivor it's so much better to cleave and to become part of the gentile idolatrous world they are so powerful and competent and strong i raise them this is called somebody who is an apostate a mashumad abandoning the whole torah so these are the two types of people who are considered mumrim who the rambam said also don't have a helic those who cause the public to sin okay so the ram already went through a few categories he went through minim he went through apikursin he went through those who denied he doesn't have to explain those who denied his amazing and those who deny mashiach he went through the mumram the mushmuddin and now he discusses whether he caused the masses to sin in a great transgression like iran benevole who basically introduced idolatry to the jewish world or it saw the cobaitos or sadducees who lived during the time of tereshabal and they created the famous groups known as the seduces that sudoku men by sim denying or somebody who calls the masses to sin with what's called a lighter sin i feel like this essay even that they should not do a positive commandment or somebody who doesn't influence them but he forces he compels other jews to sin kim nasha like menasha who was one of the kings of judea menachem was a king for 55 years he would murder jews disgust and say from allah and base menasha was a heinous criminal and he would murder jews forcing them to engage in idolatry he is also a mahdi israel yeshua or somebody who led many jews astray and led them down a path of error like yeshua hanoi like all these people are considered they have caused the masses of the jewish people to sin next happiness somebody who separates from dark sibling from the ways of the community he too does not have a helicopter says what does this mean is even though he himself did not transgress el niv but he separates himself from the community of jerusalem and he is not part of their life he doesn't do mitzvahs with them he does not empathize in their distress in other words he does not connect to the jewish people following some he will not fast when they fast he goes on his own path like one of the nations of the world kilauea as though he's not a jew ain't too forfeits his portion in islam their abam continues rama was the next category somebody who commits sins in a brazen khutzbadaka public wakiya yakim like yahayakum the king of yahudah yahyakim was one of the worst if not the worst jewish king the gemara says in sanhedrin that yahyakum said the previous king's sin they didn't know how to get god angry i will get god angry and the gemara describes graphically many of the things that he did he was just a not just a sinner but his objective in life was to demonstrate that yiddish guy morality means nothing just to give a few examples besides having intimate relationships with his own mother and with his many of his family members besides killing men to be able to abduct their wives he engraves he tattoos hashem's name shema of irish on his bris i mean these are the types of things that yahayakim does bain sha asakali is bench whether he did light sins whether he did severe sins he doesn't have a portion of him this is somebody who shows a brazen face to to show a brazen face and not have any shame and respect for the words of torah schneider we spoke about a muster who are these maestro two types one is hamas he basically gives over another jew to the hands of gentiles to be murdered or to be beaten in other words he causes a jew to be taken by gentiles and either killed or beaten hurt and two is hamas somebody who surrenders the money of his friend to gentiles or even a jew who is a criminal who is a mafioso nick who is like a gentile so for example he may inform on this jew and cause them to rob and steal money from an innocent jew schneiderman both of them are those who will lose their portion in the world in the world to come when they when when these two types of maestro next those who cast dread on the community not for the sake of heaven this is somebody who rules the community with an iron fist and they are frightened from him they're intimidated by him the kavanaugh thoughts of his objective is for his glory and for his incentives not for the honor of heaven sometimes you have a leader and there is an or there's a reverence and there's respect of the leader because the leader understands his responsibility to be able to be here for the people and help them achieve success physically and spiritually but this is a person who basically becomes a tyrant a dictator and uses his affluence as money and power to terrorize people to intimidate people to scare people to go in like many of the emperors among the gentiles many of the monarchs and the kings who were just cruel tyrants and dictators as one one roman emperor famously said much better that they fear me than that they love me he says the jew who lives this way he also does not have a helicopter hello each one of the 24 people that we have enumerated we enumerated 24 people because remember there were five minim five types of minim those who deny hashem's existence in various forms there were three api cursive those who deny the communication of hashem to people in various forms there were three deniers of tita those who do not deny the authenticity and the divinity and the immutability of tereshabik savage there were two mumrim two types of mishamadam mumula vera and mumtarakula there were two types of maestrim so we have like this five minimum is five three epicursome is five and three is six seven eight three kai from torah is 9 10 11. two types of mumrim is 12 and 13. two types of moisture is fifteen then you have a kaiphar batrias hamason is sixteen kaiferi mashiach is seventeen mahdi is eighteen parish midair kitsibura is nineteen versus rama like your hayakim is twenty and then you have the last four mata emalat siber is 21 somebody who casts dread on the community and then you have the murderer you have the balochinhara and then you have number twenty four may shake parallel he covers his bris the rambam didn't have to explain all of the categories some of them are very clear just from their title he had to explain minim kai from batara mumma moisture some of them have a few categories and have different nuances and that's why he explained those that needed explanation so now their ambulance says all of these 24 human beings that we enumerated israel even though they're jewish they forfeit their portion in the world to come as we will discuss more in the question and answer segment of this parikh when the rambam says they don't have right away a portion of the world to come or not even a person who were to come after a significant or limited amount of cleansing period the process that they have to go through is a much more serious serious process and therefore we say lamb indeed they will not have a khelik does this mean their souls are lost and perish forever and ever and ever they're just obliterated as though they never existed can one say this about a soul which is but salam alaikum as he said they're not as severe as what we discussed discuss the 24 issues that we discussed but still the ham said if you become addicted to them if if you become accustomed to them you also forfeit your port in the world to come okay and therefore it's very important to stay far away and be very careful not to engage in them even though it's only if a person is accustomed to them but that's why you want to stay far away when you have a nuclear plant that is so dangerous you don't want to get even close here is the list number one somebody who gives his friend a disparaging and humiliating nickname somebody who may not give that name but he uses that nickname disparagingly when he calls his friend number three javed somebody who humiliates and shames his friend in public next moments somebody who gleans respect through embarrassing his friend by embarrassing his friend he gains respect next amazing somebody who abuses who humiliates who scorns terrorist stages next i'm a vaser above somebody who humiliates scorns and embarrasses his teachers somebody who embarrasses the jewish holidays somebody who desecrates kachin caught your the carbonus of the basamiktus he adds he he behaves towards them in a disrespectful way for example causing them to become impure intentionally these are these examples of sins that inherently are not as severe and serious but said if somebody becomes accustomed to them now the rambam concludes the paydick with this major stipulation when was it set that each one of these jews forfeits his or her part in the world to come bishop may's beloit if he died without shuv himself but if he repented from his wickedness and he died as a bolshevism then this person goes in thailand he's one of the children who inherits the world to come over because there's nothing in the world no sin no transgression in the world that could stand in the face of truva nothing can ultimately obstruct truva if somebody sincerely wants to do truva no matter what he or she did during their life nothing will stand in the way of truffa afiluka even somebody who denied hashem all the days of his life and that's called kaphar beeker icker means the foundation the ultimate core of all of reality that's the icare he denied that his entire life but at the end of his life he repents he does true yeshua he has a portion in the world to come shinamar the passage says in yeshaya perek zayn shalom shalom hashem welcomes and says peace to the one who was distant and peace to the one who's close says hashem i will heal it so as far as somebody may roam he can always come back home all the push from all the transgressors all the apostates and any other type of sinner discussed before who have done being begully whether they did it in an open way being whether they did shiva in a clandestine way macabre and oy son they are accepted hashem accepts their true special says return o rebellious children a shaiva is somebody who's mischievous somebody who goes astray so what do we learn from this passage even though he's still a shaivith says return o rebellious children so the rambam says you know what the meaning of this passage is not formerly rebellious even if he's still rebellious alpha peace shall die in shaivu even if he's still rebellious shall they be say begoli because he only did true in a secret way not in a revealed way macabre and oyster he is fully accepted with truva nothing nothing nothing can obstruct the path of truvan even if the person for whatever reason did not do triva in a way that everybody sees it it's done secretly clandestinely the rambam says the truth is even the shaiva can ultimately do trouble famous questions of a desire of peregrines certain types of jews who in terms of what they do they are considered like gentiles and he says they're not accepted by shiva so somebody asked the rambam this question this contradiction and there's a letter of the ramen he explains that he meant that people have to always know that you never know for sure when somebody betrayed the jewish people even if they do chuva you have to know maybe there's an ulterior motive and therefore you have to be careful but here in hilkha he was speaking from hashem's perspective hashem knows who a person is so if a person really did shiver this person will always be accepted as a vulture this class is brought to you by the yeshiva.net please help us continue the classes make even a small contribution at www.theyshiva.net donate