Rav Aaron Dovid Poston: They say to the wood, "You are my father," and to the stone, "You bore us,"

Heat. Heat. [music] [singing] [music] [singing] >> [music] [singing] [music] [singing] >> Shalom everybody. Welcome back to the yanate madash. Welcome home to Torah. A warm warm welcome home to Torah. Uh this is introduction for those online. If you're interested in having the English sheet sent to you, send me an email link below. You'll find on the website, my email address. Um, we encourage you to follow the Hebrew. So, the Hebrew sheets can be found also on the link on the website. Look down below inside the description box and you'll get the original Hebrew sheets. Of course, not colorcoded like I do for mine, but you get the black and white. You have to look for the right year, the right title and you'll find them on our website. We're dealing with the clear and I say the clear the famous fry milit however he wrote other and we're dealing with a book called Gibburim. He always begins with a medish. Sometimes you know we only go through a page and a half. How he relates the medish to the para could be in the 10th or 15th page. So as the years go on, we'll find out how although this particular para para mishbatim, he actually relates it right away. So in its fullness, I don't know because we only got we're only going to get a page and a half in. But he starts off with the famous verse, right? These are the statutes, the judgments which you shall place before them. And then the next verse right away says if or when you purchase you buy your acquire a slave. We're talking about a ean iri rashi. We're not going to go too much into rashi but the first thing he does mention is remember the first word is the aa with a vavv. He says whenever it says these without the VV, that would separate whatever had been said previously to a new concept. [snorts] But when it says and these, which ours verse does say, it means that it's adding to what had previously been stated. The idea is that the commandments were already given at Hari and it wasn't like some later event. So the this parat mishbatim is taking place all these laws that are being handed down to us is at the same time perhaps simultaneously with the ten commandments. Okay, we're going to skip that rashi and we're going to go right into the top three lines of the Hebrew sheet which brings a gor mitzia. You want to look on source number two in the source sheet. the ananim. So there are three types of people. Sometimes it could be principle, could be specifics, but in the meantime, we'll just read it. There are three people that would cry out and they're not going to be answered. Try to imagine the crying out to Hashem and Hashem's not going to answer them. Is that what it's speaking about? Now none of these things are what you think they are. Below can imagine somebody lending somebody money without witnesses. Now I think aar means a document signed by the person take the loan is equal to aim basically. So imagine you lend somebody money and you don't have any documentation. You don't have any witnesses. You don't have any proof. And therefore, how are you going to collect when the time comes if the person is not interested in paying up his dues? Okay, that's we're just reading the words. So these people, if they cried out, Hashem's not going to answer them. Misha is mole. This is really cryptic. Someone whose wife rules over him. We'll have to find out what that means. I guarantee you it ain't what you're thinking. And one who is someone who acquires a master over himself over themselves. We could relate. I mean first of all the puss begins when you acquire a slave. So there's different ways that a Jewish person be can become a slave. Uh the two top tiers is if someone had stolen an item, maybe it was expensive and it's no longer in his possession and he has no money to pay back because that's how we do chuva, right? Part of the chuva process is to return what you stole. And it could be that if you were in denial, you might have to pay double and if it was an animal or different types of animal could be four or five times. So imagine you don't have the item to return. You have to return money and you don't have the money. First of all, family should come forward and try to help you and rehabilitate you and try to set you straight and not let you get into the position where you may need to sell yourself through the bait in through the court. It's a win-win. It's a maybe it's three ways. Winwinwin. So the guy who stole he's able to pay through becoming a slave. In other words, he's getting out of his debt through this slavery. We call indentured slave. And the guy who was stolen from, he's also going to win because he's going to get his money back through the bin, through the sale. And the family who pays, they're actually paying right through the baston for this indentured servant. He's getting paid. He's not working for free, free, free. He's getting he's getting off the hook, so to speak. We don't have uh what do they call debtor's prison. No such thing. Take care of the problem. Have the family pay if the guy can't pay or he has to become an indentured servant for a certain period of time. Okay? And the other way is if someone is really incapable of keeping his finances straight for some reason, he's always in debt. He could sell himself and get out of debt in that way. Okay, that's just a little bit of background in terms of what we're dealing with in terms of a slave. The clear begins on the right side. First of all, I just want to mention that Clearar always deals with things that are fundamental to Judaism. Things that we all have to know, should know, and if we don't understand it, we should seek understanding that the ways of God, the midotav, his character traits, the character traits of Hashem are always just, are always measure for measure. Now, what does that mean? We don't have a punishing God. We have a loving God and yet he punishes. So what we have to redefine what a punishment is. It I'm going to tell you what it is. It's God's love. It's God's hand showing you what you did wrong. Because if you knew what you were doing wrong, you would do chuva, right? So perhaps you weren't aware or you were stubborn or for whatever reason your HR got the best of you and the punishment fits the crime. So the punishment is basically God telling you wake up from your slumber. This is what you did wrong, right? And this is what you need to fix to to fix it. So it's a loving hand that's extended to show us or remind us that we still have uh work to do in this world. I wrote here for myself basically it's hashkah pratit it's divine providence individually custommade in order that we should recognize that hashem is reaching out to us because he actually does love us and he wants us to change he wants us to choose a better path but sometimes we're sleeping and I'll just give you an example you're looking at the wrong things and all of a sudden you stub your toe right I mean you can call any example you want there's something that's going to be precise measure for what you need to be reminded of. Okay, so that's the first line that he says. He says therefore we find three places at least in our Mishna we found three in the Gomorrah Bitsia 75b we found three places where these people um they're crying out usually crying out means like in prayer I mean if you we have a statement um I don't know we you know there's a general statement there's no atheist in a foxhole, right? This idea that when you're experiencing pain, you cry out. And we're going to talk about that. That's what people do. We find there are three places that God is not accepting the prayer of those who cry out. And we find within this idea of these three things some general rules or let's just say three principles. And in each one there are several ideas. So this is just a page and a half out of you know a 15page essay. I don't really know how much um I I haven't seen the whole essay. So we're going to have to you know next year tune in. Olive who? He has removed. He's removed him his trust in God. And in fact, what is he doing instead? He's trusting in his wealth. How many of us have said, "If I just had the money, I'd get out of this problem." It's true. It may help. It may, right? Um but some and in fact those who grew up in America I don't know what they write on the dollar on the bills of other countries in America uh the dollar bills I think I don't know coins also in God we trust I'm assuming that they they're they were keen to this principle I think you know they were you know religious god-believing people who started America I think and um at least they they were faking it I don't know they were good fakers But uh in God we trust. How often do we trust a dollar bill or whatever it is that you Anyway, so the idea is that somebody would could you imagine removing their trust from Hashem and placing their trust in their wealth. And he brings down a verse from Isaiah 466 which we'll see also verse 7, but he starts off with verse six number three on the source sheet. Let those sorry those who let gold run from the purse and weigh silver in the balance. They hire a goldsmith and he makes it a god small god. They kneel. Yay. They prostrate themselves. So they're I don't you know I if the goldsmith made it a god or they made it a god but that was their intent when they gave over their wealth. They kneel they prostrate themselves. It sounds what's the word? like God to worship. And the clear card goes on and he says, "This hints to those there are those that make their money their god and they believe in it and they trust in its they believe that this money, wealth, I don't know whatever it is but God, right? some kind of power is going to save them from distress from pain. The slay the clear brings down the rest of the verse. Verse 7 going back into source number three. They bear it on the shoulder. They carry it and they put it in its place and it stands from its place. It does not move. And you notice I highlight because this is the part he brings. Yeah. He cries to it. the Hebrew and it's not going to it doesn't answer it doesn't remove him from his distress. It doesn't save him from his distress. So the clear says continuing on this person who put his trust in his wealth or whatever it was outside of God. When he turns around he realized it ain't answering him. Nothing's moving. Then he turns to God. Not that it's too late. If he did full truva it's not too late. But I think what it means is he's still holding on to his trust in uh in these idols and at the same time he's trying to also uh try out crying to God. God will not answer him. Why? Because he's removed his trust in God from himself. That's why he's saying to his idols, right? They will save and they will um they will stand up and they will save because he trusted in them. And this is that measure for measure that we were talking about earlier. I I speak about this a lot. Why? Why is it that and let's say Ben Noah even a Ben Noah if they don't believe the seven no laws are from God. So there they I'm talking about someone who who tries his best to live according to the seven no laws but doesn't believe they're from God. He believes that they're just good for society. It's the best thing going but they don't believe in God. The Rambam says he'll be blessed in this world but not in the world to come. And it sounds strange. Why? So God's a very loving God. He's only give you what you want. You believe they come from God, he's going to give you eternal life for non-Jew as well. Right? If you believe that an arseni, not only was it told to Adam six mitzvah and a seven to Noah but also reiterated hari, if they believe that they were given by god no, then he goes to heaven, right? He goes to so isn't it strange because god is only going to give what you what you want. If you're in bench and you don't believe in god, you're not interested. So why should he give you eternal life? You hear that? It's a beautiful concept. I don't know if I went went over your head with it. Does it make sense what I said? Um, and the same thing on a certain level with Jews as well. It's just much harder for a Jew to give up his hab. Okay. Anyway, so let's continue. The last thing we read was this person. He's basically acquiring a master for himself. This person when it says nikra, he's called. He has the status of this is where he's at. He acquired a master for himself. Who? The money. The money is his god. He's meo. He's placed his trust in in this thing and he took it away. He took his trust away from the master of the universe. And he trust rather in his money. Again, every time I say money, it could mean anything outside of God. And he made it. He placed it as a master over himself. And and this idea includes even now this is going to be a little complicated because could be very vague. Included in this idea is someone who is mishubatimo. He subjugates himself underneath the system. What's the system? You've heard me translate it before as the matrix, right? Hashem set up, he's above everything and yet he set up uh nature. Uh he set up the uh the constellations. There are things that work s in a systematic way. So the person places themselves and this is also by the bench. You can get out like a Jew is not there's no mazal. We're not restricted to the constellations. And if you attach yourself to the God of Israel and to the people of Israel, you too can get rid of the uh the being stuck in fate of the constellations. I promise you. So what is the mit here? It's as much as I could describe it's the matrix. It's the system that's set up and you place yourself. This person subjugated himself. What does he hold? He thinks he reasons. The po that that's everything, right? And that's why people do get into idol worship and they worship the lower the lower powers that God created. They think that's it really. Hashem is above. They think this is po and it's hashemos and anything good or bad that happens in their lives. It's not because of God. It's because of the winds, the son of God or whatever, you know, the guy hanging on the cross, whatever it is, or the stone in in Mecca. I have no idea. But they're not attributing to God himself, but to a lower being. the the person is making a different master over himself. Not God but some other maybe within the he's making the the god over himself. Not only this but right he's acquiring himself as a slave to a master who remember that the mar is really subservient to Hashem but there and I have to say I kind of understand uh why a non-Jew they feel distant from God and they need that they feel a need for an intermediary. So toos held that certain parts of Christianity certain sects may not be uh a voter um because for the but for us it is 100%. Right? We are Israel Yeshar. We go straight to God and anybody can also right even a non-Jew. But that's what Israel means to go straight to God. But they have this I think it's a natural feeling that they feel so far and they feel that they are sinners from birth. They feel dirty and sinful and they they they think God is too high. Well, that's already mistake number one. But they think God is too far. So they use like a ladder to climb up. And it's interesting how they use a Jew to climb that ladder. Okay? But it's absolutely 100% forbidden for a Jew. Whereas when it comes to a non-Jew, it's kind of like it's almost natural. That's why it's a mak locust. Is it really idol worship or not? They want to climb the ladder to get to Hashem. But they are mistaken. They don't need that ladder. They can go right to Hashem. And this is what it means in our para. It's hinted at when it says in the when it says when you purchase or buy a slave, that's immediately what it comes to. as we will explain soon this person that cries out and he's not answered. So we see and this I think really actually alludes to Christianity and Islam. If you look in source number four, it's Jeremiah chapter 2 verse 27, they call out to the wood, right? I think the cross, right? Abi, you're my father and Evan, right? In Islam, they have the the Cabba, they have a stone that they they worship it, but they believe this really gave birth to them. And there's parts of Islam that believe it was a meteorite that came down and started humanity. Evanu and they're going to say to the stone, you gave us birth. You bore us. [snorts] But what did they do? They turned from me. They turned to me their nape. Means they turned away. The nape is the back of the neck. They turned not their right. They turned their to me their nape, not their face. And what happens at a time of mis misfortune? amu what are they going to say to these false godsu arise and save us and you know it ain't going to happen okay so the clear after the verse on on the left side about six seven lines down then they're going to be saying to hem at the end of that verse you are the one who should rise and save us, you know, when they turn to Hashem, when they see that their God is not doing the trick, right? It's not saving them, it doesn't have the power, they see that it doesn't have the power to save them. And this is what it means when God's not going to listen. It's regard, it's said regarding this idea in it's actually the following verse. So it's Jeremiah chapter 2 verse 28 which is number five on the source sheet. God bless you. Now where are your gods? This is God speaking after they try to you know cry out to God. God says to them where are your gods that you have made for yourself. It's very interesting. We speak about this idea they made an adon for themselves, right? That they made a master for themselves. Literally what it says here. Um so the rest of the verse, let them go get up if they will save you at that time of your misfortune. Meaning God knows it ain't going to happen. For as many as your cities were your gods, oh Judea. by the way by the nations there were many nation states throughout let's say um you know ancient civilization Mesopotamia and all that that the cities were named after their gods that they believed that was the guardian of their cities okay let's go on the kakar just quoted that verse and he ends this paragraph with these three lines this is really a summation of the first general rule which we're going to go through two Mo that the person who's in his status, who's in this state, who we're going to call um that he acquired a master for himself. Means that's logical. The the logical conclusion would be what comes out from it that Hashem will not answer the person measure for measure. As we said and we started with the second principle, can you imagine somebody who blocks their ears from hearing the cries of the poor? Okay, there's a verse in Proverbs 21:13. Look at number six. He who blocks off his ear, who stops his ear from the cry of a poor man. What's going to happen to that person? Does it happen to us? Do we do that? He too will cry out and not be answered. So we have to think twice before we walk by. Right? It says uh if you give a man give a poor person just a pr even a small coin gets six blessings. Isn't that beautiful? And if you talk to them, you console them, you comfort them, 11 11 additional brahos, that means if you stop and give them a and talk to him, you get 17 brahos, which to the word to is is 17. If you live with it, it changes your whole life. So this is a verse and he says on the verse, ah, let's read the whole thing. Oh, I think we did, right? that the the second part he too will cry out and not be answered. who back in the clear third line down who malav below this remember we said originally if someone lent money without having a a document or let's clearly says two witnesses how you going to get your money back you going to cry out to shem he's not going to listen to you I told you then when we read it it's not at all what you think I mean don't get me wrong you lend someone money even if it's sedaka And usually when you give small loans, you should to someone who really needs it, you should have in your mind, in your heart that you're probably not going to get it back and it should be saddaka. But you go through for his honor, oh, you have to get me a co-sign or let's let's write it down, you know, as it's a loan and not a free gift because there is a a shame in what they call uh the bread of shame of getting a free gift. Okay. So he's going to relate this idea of [clears throat] this. He says this person who closed his ears from the poor person. God's not going to answer him. This is the status of the person. This person is a kind of person who lent people money without witnesses because he's fulfilling what it says. Listen to what it says in Proverbs 19:17 number seven on the source sheet. He who is gracious to a poor man lends to the Lord and he will repay him his reward. What is the word saddaka based on? Sedic. It's actually justice. Meaning I walk down the street and that poor man, he puts out his hand. Whose money is that in my pocket? Whose money is that in my pocket? >> Hashem's. >> It's Hashem's money. [clears throat] I have to realize that. I mean, I'm going to decide how much if the guy's even, you know, you know, poor him is a whole another story. You give without asking. But you want to know, you want to talk to him. What do you need? How much do you need? And you can feel if the person is legit, not legit. Sometimes they say they only need a little and they really need a lot. Maybe the other way around. They say they need a lot and they only need a little. You know, like you buy someone a sandwich instead of a pack of cigarettes. You know that. You know what I mean? You'd rather give them a voucher than than booze, whatever it is. [cough] [clears throat] So, if you're you're lending to God because God is going to give that guy, you're just the conduit. So, what you give you're God's going to give back. He's trustworthy to pay back. So you're lending God and God's going to pay back what is the rest of the verse, right? And he will repay him his reward. God's going to pay repay you for lending the guy on God's account, so to speak. So this is very interesting because what are we here in the world to do? To do justice, right? Chase justice. Sedic sedic and saddaka, right? You want what's right? Well, sometimes you have to know what's right. You have to go a little deeper. And did I skip something? Um 1917 we read. So God's going to pay your reward. They're going to be a deem. The deeds that you do are your witnesses. I don't think they even have to open their mouths. You're standing I don't know what they call it. You know, you're standing in the the day of judgment and could be 11 months, 12 months, could be a day, could be a second, right? So, you're standing in judgment and you're in front of the court and you have a bunch of I I'm going to use red angels and white angels, right? The red angels are the persecuting angels, right? And they're going to tell God everything you did bad. And the good angels, the white angels going to tell God everything you did good. I don't think so. I'm not saying it's not true. I just think their presence, you created these angels or demons by your actions and they're standing next to you. And the very fact that you created them and their presence is there, God knows, you know, he's going to uh question what you did. He knows what you did. He's looking at the angels that you created or god forbid the other side. So these are the aim. These are the adeim that are trustworthy trustworthy adim in the future are going to testify about your actions. And we have a gammor in sot. It's not exactly I think that it appears other places but um if you want to look in the number eight um but it's a little bit different that every coin right that a person gives will go ahead and precede him on that day of judgment in the future and it's based on a verse in Isaiah chapter 588 which we have number nine. It's also verse number nine but let's just start with eight. Um then your light shall break forth as the dawn and your healing shall quickly sprout and your righteousness shall go before you. By the way, you see in context we're talking about helping the poor. Your righteousness shall go before you. your sedic. It's going to testify for you. It's going to be a witness. The verse of the verse, the glory of the Lord shall gather you in. Then you shall call and the Lord shall answer. See, you're going to call and God will answer as opposed to God not answering. And he shall cry and he shall say, "Here I am." If you remove remove perverseness from your midst, putting forth the finger and the and speaking wickedness. In other words, you're you're sadic. You're not doing the wrong thing. And oh, verse nine. Where did I see that? Let's just go back into the clear card. No. So, he it's I it's really verse eight. Okay. So, now let's continue. We're on the last few lines on the top paragraph. I can't imagine what this means, but someone who lends his money for his own needs. The the first thing that comes up is someone who lends with interest, but perhaps not, right? We all have a we're not allowed to lend with interest to Jews, right? So, what does it mean for his own needs? Maybe for his own self aggrredment. I'm not sure if he's trying to show off. Um but for some reason maybe it builds him up in society that he's such a lender I don't know but someone who lends for their own needs but not for the sake of the poor nikra this kind of person is called the malva below it's he's not going to have those adim because the angels know god knows when you do a mitzvah if you the shame shamayim or not right so he doesn't have these aim they're going to stand next to him in the heavenly court. He's not acquiring for himself from his money these witnesses that are going to testify for him in the world to come. Remember when I say testify, just being there is testimony enough. But okay, [snorts] he's the kind of guy who's going to end up crying out and God will not answer him. Kimoshu misat just like the Pik said he blocks his ears from the cries of the poor. This is actually a little bit difficult from a PC point of view to explain but I'm going to do the best I can. We spoke about the wife who rules over the husband, [clears throat] right? [laughter] What does that mean? We're not getting it. We'll see. This is the idea. The third principle is where the physical part dominates over the spiritual part. The alhats in the language of the maharal is the physicality. The surah is the spirituality and the clear is the Talmud Mufak is the star student of the mahal. So I'm just using the same phrasiology. The there's physical domination over the spiritual life of a person until he is drowned in the pollution of the physical world. Okay. And he cannot escape the and to conquer his inclination. And this is the shalom. And this is the reason either because he didn't involve himself in Torah. That's why he became overpowered by the physical world. Or because he allowed himself become overpowered by the physical world. He somehow is not interested in Torah. Not exactly sure how to read it, whether it's a cause or an effect, but there's a tie in here that it's the Torah itself. It's God's instruction manual that is the the alexia of life, is the drug of life, is the is the antidote to the to the satin. It's it um negates or overcomes the power. It helps you overcome your evil inclination. It says in Gmor 52b, you'll see that number 10. It's just really the middle line. It says, "The school of Rabbi Ishmael taught, if this scoundrel, which is the evil inclination, accosts you, accosted you, seeking to tempt you to sin, drag it to the study hall and study Torah." In other words, that's the antidote. Um, in Hebrew, if you ran into it, met up with you, this disgusting scoundrel, then drag him to the base midash. Now, regarding him, we we mentioned that verse already um in Proverbs 21:13. It's number six on the source sheet, by the way. I think I listed it again. Um, number 11, right? He who stops up his ear from the cry of the poor man. We spoke before. Who is the poor man? Who is the yelled msukan or I should say yelled mscane? It's the soul. It's the soul which is pure and that wants to learn Torah. So what are you doing? You're blocking it up. You're like um a tomb here. It's a tomb osno mishmo. The clear says when you're blocking up the cry from this poor man, which is what we're going to see soon. It's relating to what we're going to call the yelled misc. It's the Torah. You know, your soul is so connected to the Torah. I mean, the Jewish soul is really connected to the Torah. I can't can't even imagine how it could be that a non-Jew isn't. It must be also on some level that they're also connected. We're we're taught the entire Torah while we're in our mother's womb. How do we know we're Jewish based on our mother? The word rehem is womb. and Rahman and Rohim, the concept of mercy and being shielded and being in a warm environment uh being like a hug of Hashem and there's a light, a candle that we're able to learn the entire Torah before we're born and then an angel comes and causes us to forget the Torah. But that's our job is to recapture to um relearn what we had forgotten. And when you hear Torah and it resonates, right? You hear the Torah and it resonates. You just know this is something you were taught before you were born. Okay? So he says here the idea of osno that you blocked your ears mishmo from listening to Torah. also your to that's why your prayers are not going to be answered because your prayers are an abomination. This is now the category of someone's whose wife is overbearing or over ruling over him. Let's use the word ruling over not overbearing. Now, this is why I said it PC. It ain't PC. But I think women who are mature and very spiritual, they're more spiritual than men. And I I will explain why. Right. Now, it says that the physical manifestation, this concept, the the physical part, the materialism is compared to the female. Whereas the ts the spirituality is nimshall compared to the male. Now just go back. God created the world says in a pyashem with the yud of god's name he created the worlds. And the gammorra says he created male and female. He created the worlds using the female and male energy. The yud is the masculine energy. And now what is the yud? It's it's very small and it's raised off the ground which represents something ethereal or spiritual. The hay on the other hand has two feet firmly planted on the ground. Okay. But really the woman has a better grasp of spirituality. The male because he's raised up he's really has a hard time with the physical world. Okay. So the woman when she windowshops, when she everything she thinks of is what I can do to serve Hashem in the physical world and the spiritual world, two feet firmly on the ground. Whereas the male, he's he's up in the clouds. He doesn't know how to deal well. I I'm sure the m men here understand what I'm talking about with the physical attractions of the world. the women have a much better grasp in turning it into spiritual things. So that's what it means here that the is more compared to the female and the physical is I'm sorry that the physical is more compared to the female and the spiritual is more towards the male. Um and now I didn't look it up. It would be fascinating to see exactly what the I saw quoted a few times. So there's different opinions exactly what happened when God created the levatan and what he did to either castrate or kill. He it seems like he killed the female. Well, let's say like this. There's an opinion that he created one being this leviton, this great fish that was both male and female. another opinion. He created a male and a female and if they took if they mated the whole world world would be just overwhelmed like it would have destroyed the world. People would have had fear also of the Levitan and maybe not concentrated on Hashem. But it sounds that the world would have been destroyed. So he killed the female and he's we're gonna eat fish. I hope you like fish. I know you like fish. We're gonna be eating a lot of fish. So the female was pickled or somehow uh reserved for the future whereas the male was castrated. And I think what they do um for pedophiles, I'm not even sure I'm allowed to say that on YouTube, but uh they used to castrate them or give them uh in America, they gave them pills that would basically uh self-destruct their um genitals. Um but anyway what happens is and I think by kings they used to allow only unics to be uh overwatch the herum because then they could be trusted because they didn't have the same lusts that non-carrated men would have. So apparently what I'm reading here here is that what God did was he reduced the power of the male to be like a female right hashem somehow or another by causing this anomaly right having two healthy fish doing away with one and castrating the other would allow um the possibility of having your hashem. If not, it would have been a problem. And he says this is just like by the evil people. Look in Jeremiah 51:30, the mighty men of Babylon, which they don't represent the good guys, okay? They're the rashy. They ceased to wage war. They dwelt in their fortresses. Their might has failed. They have become like woman. Their dwellings were ignited. Her bars broken. I'm not going to get into the depth of it, but they were broken. They became like women. This idea, this is the general rule. All the reward that we're looking forward to, we're not supposed to get in this world. It's it's reserved for the world to come. Now, there really are ways one can and we read it every morning. There are payros, there are crumbs, there's fruit, there's a taste, okay? But the real Karen, the real principle is awaiting for us in the world to come. And there are the Rabbi Glastine mentions there are 26 things you could do to get not to take away from the world to come but to get the fruit. For example, the effort you put into mitzvah. If you if you do mitzvah right you spend more money on a mitzvah. There are different things you could do to actually you know draw out some of the fruits in right but you're not reducing your reward that's waiting for you. But this person he's describing some a man who's into a person is into is into physical stuff. This is what he says. This is like someone who's thieving, who's stealing his reward of his soul. The soul's going to get rewarded. But you know, he says, "I want it now. I want to eat my reward now in this world. Such a thing exists. Look at Proverbs 8:36. But he who sins against me robs his soul. What's the word? What's the word? It's the root. It's criminal thievery. that that's what you know they that's the name they gave themselves. We did not call them kamas. They have this long name. It's like I don't know many syllables like I don't know 25 letters like three different words and the acronym is kamas. That's the acronym. So it's you can tell like I started with you can tell a lot about from Hebrew about the world. You don't need to watch the news. You just look at the Bible. Okay. So, the last thing he said was this verse. The person wants to eat. He's stealing from his soul, right? It's soul food and he's eating it now. He's right. This is exactly the case. He's stealing the reward that's reserved for his soul. And afterwards, he then cries out to Hashem because he has needs and God's not going to answer him. Like he already consumed. He ate from his Karen. And I know it says Job 8:13, but it's a mistake. It's Job 27:8. Look in number 15 on the source sheet. For what is the hope of a flatter who robs when God casts off his soul? In Hebrew, the word, right? The word is robs. So in the clear, he brings that verse. He tells us that the word, which we're not really familiar with probably, is a language. which is an expression of thievery and this is the thievery that we related to above. This is the this is the status that person who blocks his ears from the cries of the dal the poor person. Remember we said poor person is the yelled miscane is is the the soul. He's he's not listening to the cries of the soul. He sh he's not listening to the d to the poor person. That's there's a call from heaven every day. Maybe all day long, but every day God wants you to return. The wayward sons come back to me. And the person is right you when you're evil and you're doing that to yourself. So God's also going to not listen to you. Right? Even when he cries out, God will not listen to him. So too exactly the case when he blocks his ears from the cries of the real the real soul. Then as a result, he's also blocking his ears from listening to the pure words of the instruction manual called the Torah Hazara. And this is the reason that there's this control of a foreign wife. Remember, God and the Jewish people are we're married. We're married to God. We are his wife. And so, and he's our wife. So, in this case, when you're not listening Torah, you're allowing or you're somehow uh being ruled by a foreign wife, a different wife, not your true wife. Truth is, the clear card goes on for pages. I'm sorry that we didn't get further, but this is a good start, okay? And uh we should all take it to heart as always that the Torah is the drug of life. And um I wish everyone a great life. First of all, great Shabas, Shabasim, Shabalim, Parasbatim. And this is the the first Shabas. We're going to have a Shabas minion here in the Yan. Rabbi Goldshider, who we've I've been domining by for Shabas for the last couple years, decided to move here. So, we're going to have like a double, you know, uh, a team effort here to make it work. Anyway, I wish everyone a great Shabas and a good life, a long and healthy life. >> Amen. Amen. [music] [singing] You see your [music] [singing] body [music] [singing] [music] shing. [singing] [music]