Reward in the World to Come for Jew and Gentile with Rabbi Aaron Dovid Poston

[Music] welcome back welcome home to the yibbana bait midrash welcome home to torah a warm welcome and thank you for coming for skype and the live audience as well it definitely helps me knowing that people are listening of course all those who are listening after the fact it's also great i mentioned last week because we mentioned in in the parsha the athena the first paragraph of the shema and i thought it was just you know a thought that we would get to the second paragraph of the shema which is actually in this week's parsha however it's quite complicated meaning not complicated but in terms of time it's going to take a lot of time and i really want to cover the departure as well so i thought to do both but that's not going to work either so what we're going to do is we're going to concentrate on the parsha mainly that deals with reward and punishment which is very interesting because the second paragraph of the shema deals with reward and punishment and the truth is that's a running theme in the whole parsha so what i'll do is explain i i'm going to give like a very brief introduction to the major concepts that are spoken about in the parsha and you'll see there is a running theme of reward and punishment okay so in the beginning and throughout and especially at the end right the part the second paragraph in the shema prayer appears at the very end so we're going to start with reward and punishment we're going to end rule 3 1 and punishment and you'll see throughout that topic so it's unbelievable of course there's all these it seems like it seems like physical rewards in this world right peace and prosperity right all kinds of promises of success and then the torah discusses the different tests that we face while we were in the desert especially regarding food and of course when you have too much prosperity there would also be a test and and when we go into the land as well one of the biggest warnings if you have a lot of prosperity is that god forbid god forbid you would forget about god right you would be so involved in either thinking it's your doing or you'll just be distracted then we get into different warnings following that same idea of forgetting about god which leads to idolatry or it's equivalent to idolatry and god forbid following the ways of the nations which is we're going to discuss that as well tonight and receiving the second tablets which was uh discussed as well as well as where those tablets would go to build or create a second our own a second arc to house those tablets then the death of our own is discussed as well as the elevation of the tribe of the levites and then there's a constant reminder about god's eternal love for israel and of all the miracles performed on our behalf and of course a running theme about the land of israel the great virtues of the land of israel and then finishing off with a warning to keep um to keep the covenant and there is such a concept as reward and punishment now i just wanted you to know there are principles of faith written by the rambam and number 11 is that we believe with complete faith in the creator of the universe will do what will reward and cause retribution so in other words that hashem rewards those who keeps his commandments and he punishes those who transgresses his commandments now that was a brief introduction because in our verse begins with a very cryptic verse if you open up to chapter 7 in deuteronomy verse 12. in the art scroll it says this shall be the reward right the very first a cave does ache have really mean reward in other words we're impartials a kev is that really what it means this is what we're going to discuss so for those students here in the class we've discussed this through the week for those who attended some of the classes but we're going to go deeper so keep in mind and it will be blank whatever acad means because that's going to be the topic of discussion if you listen if you listen it will be if you blank there will be a reward assuming that's what acab means if you listen to the mishpati to the decrees of god to the commandments of god right and you guard them and you do them and hashem your god will regard for you the covenant and the the kindness which you swore to your forefathers and then it goes on to talk about all the different blessings rewards it's obvious that the word echev must mean reward i mean it's talking man it's going to love you bless you multiply you bless the fruit of your womb the fruit of your land on and on and on all these beautiful blessings well it's a little bit of problem because we do have a concept in judaism that there is no reward for your keeping commandments in this world the karen the karen is the mainstay the principle is going to be held off guarded for you in the world to come well there is there is some blessings that we will receive here first of all perhaps as a nation instead of individual but the idea is that there are fruits of your labor right there's the labor itself and then there are small bits and pieces of reward we call fruit perot or even crumbs you get a taste a beautiful taste of the reward but you don't really want that do you you want the mainstay held off for you in the world to come so with that introduction i i mean basically i we just quoted a chapter 7 verse 12 and we don't really know what a kev means that's the introduction that we really don't know because if you look for example we will see rasher in that in a second go to genesis 26 verse 5. you go there and read it from whatever source you want a kev it's the verse starts with the word a cav the the general translation is because avraham listened to my voice mishmarty he listened to her he guarded my the ishmael mishmarty he guarded my guardians mitzvoth i and my mids my commandments the hukotai and my statutes keep in mind we're going to be dealing with these two types of mitzvahs even though it says avraham listened to my voice and he guarded my guardians my commandments and then there's these two were right mitsvotai hukotai whatever these are which is going to be a mainstay of today's topic the toro thai as well as my torahs actually it's plural okay so what exactly is this word aketh so it could mean reward like it's translated here it could mean because of as translated in genesis 26 5 or it could mean look in genesis 25 26 the name ya'akov yaakov that's the name for israel jacob how was he named in fact who named him right it says they named asad meaning both husband and wife who's that isaac and rebecca rivka but who named um yaakov it says in the verse and afterwards his brother emerged his hand was grasping asav's heal and he named him myakov says he so you assumed both of them named asap but only he look at rasheon there it says the holy one blessed be he god himself gave yaakov his name you named your firstborn meaning asaph hashem is talking to yitzhak and rifka right i too will name my firstborn hashem is the one who named yaakov okay interesting but what is yaakov based on look at rashi another explanation his father called him yaakov because of the holding of the heel kev so if that's what it means it doesn't make sense right i mean what is it how do you translate this and it was because of the heel that you will listen to the mishpatim these these laws so you have to go back to rashi on our verse chapter 7 verse 12. it's number two on the english source sheets by the way and i highlighted it did i no it rashi says and it will be because you will heed because you will listen rashi says heal h-e-e-l not as in refuga of healing but as in heel of the lowest part of the body that you use i don't think they do this anymore but when you make wine or grape juice you would of course wash your feet first and then you would trample the grapes so the word akev is referring to the heel and rashi says if you will listen to the minor misfits in hebrew he says cow like the mitzvah's cow what a mitzvah's cow mitzvos cow it's a good question does it mean the easy commandments does it mean those commandments do not carry a severe penalty does it mean like i said the ones that are least effort maybe but the clear car wants to explain the difference between a hook a hook and a mishpat a hulk we all know the mitzvahs are divided into two right there's two kinds of mitsubish the khukem and the mishpati the mishpatim are things that are logical and i want to make this known now according to the seven mitzvah according to god's rule that any mitzvah that makes sense and is logical and non-jew is obligated it okay so even though there are seven main principles any other mitzvah that is logical will fit in and be obligated actually i believe not optional not optional but actually obligated and therefore even a non-jew will be a held accountable for mitzvot that makes sense and are logical that are not part of the obvious seven but this is the problem here that so we have two two types hukim and mishpati mishpatim i explained the kim are the i don't know how to translate basically either illogical or no logic implied or they don't make sense or you wouldn't have come up with them on your own what you would have done you would have thought that these are religions okay so just to clarify one more time we have the hukim and the mishpati the mishpatim are the ones that are logical makes sense the more like religious ordinances things like don't mix wool and linen in the same garment right eat matzah for a whole week and don't eat any leavened bread right take your lulav and your esrogan you wave them uh on sukkot sit in a sukkah although that might make sense but okay so basically you have these two categories okay with that in mind now let's open the clear car the page looks like this guys okay first page first page in the hebrew that's our verse right it will be a reward let's say we don't know what a kev is if you listen to these mishpati rashi explains at mitzvos moon those misses that are considered light that people trample on with their heels they actually would you say degrade them they look down on them they take them lightly they don't take them seriously that's what dash dash is trampling now he did not want to explain it as we did in genesis 26 verse 5 using because of because something was bothering rashi something was difficult for him and this is where the key will come in all you have to do is turn back one verse right we're in the first verse of what of a kev which happens to be verse 12. if you guys remember the number system is not a jewish system otherwise partial sacred would start with verse one it starts with verse 12. the reason why we adopted this number system was because we were forced to right the christians were debating us in public and trying to persecute us and even assassinate us if we would win these debates basically they were the biggest anti-semites in all of history and during the debates they would debate us about the bible and they had a numbering system so when you have a debate with somebody to make sure you're on the same page so to speak so we adopted the number system now they didn't use any logic i have to say maybe they use logic but not our logic okay uh ezra the the prophet ezra he's the one who divided up the parshiot and the aliot okay so they didn't use our advice they they invented their own religion as we know and we're going to talk about that at the end hopefully towards the end of this class as well what's going to be awaiting those non-jews who create and invent a religion so i said to go back one verse in other words go to the last verse of the etren which you'll find in chapter 7 verse 11. you'll also find on your english sheets i believe in number six it says you shall therefore observe the commandments the statutes and the ordinance which i command you this day to do now in hebrew it says the shamaar as hamitzvot god wants us to keep his command and then he adds these other two ideas the hukim and the mishpatim which i command you today now keep in mind i mentioned that one of the 13 principles of our faith is that we believe in rewarded punishment but not in this world no i shouldn't say that there obviously there's reward and punishment in this world as well but we're not looking forward to the reward now rashi says here you're going to do the misses this day i command you this day to do them but in the future in the world to come you will receive their reward the reward is waiting for you in the world to come now is that true also for evil people will they get their reward in the world to come we'll have to talk about that and we will okay so now we're back in the clear car and we're turning the page he just mentioned oh one second you know what bothered rashi this verse you just go back to 7-eleven it says in other words it's like a continuation maybe that's where the christians got this idea it's like why would you start a new chapter here it really is a continuation right the law may history but right away what's the question in verse 11 it said both khukhim and mishpatim but in our verse do you see the word hukim it appear at all no our verse says clearly this shall be the reward when you hearken to those ordinances and you observe and perform them how you a captive the word is totally missing according to the clear car the word akes is a replacement word for the word hukim why is that think about it a second because the hukim are those mitzvahs that your own yates of hara that you and maybe others will call will make fun of you for doing right in other words since they don't really make sense they're not logical per se yeah they're commands from god but if you're not a believer so then why would you do it there's no benefit in this world you don't see right obviously the mishpatim benefit this world they keep the world going they keep order right but the hukim are very metaphysical they're more spiritual of nature and if you're not a believer then why would you waste your time and energy trying to do them in fact what would you do you would stay you would trample on them with your feet meaning you would take them lightly well guess what this posh is telling you if you think about the word being reward as well those mitzvahs that you take lightly that you don't consider the very important in fact you may even have other people mocking you or internally you may even mock them yourself well guess what if you listen to them listening means it's beyond just listening means internalize them and try to do them take them seriously you will be rewarded there is a reward but i have to tell you the word at the mishpatim the word et is also very difficult to translate it usually has no necessary translation but we have a tradition that sometimes it means and or with okay so here the the clear car is telling you that it means with we will see shortly how that falls into play but basically he's going to show you there's an equation to equate the the with the and what is so unique about the mishba team that you have to apply to the hukim and what is so unique about the kim that you apply the same principles to the mishpati okay and that's where we're going to take begin we're on the second page we're on the top line where he says why is it mentioned here only the word mishpati meaning our verse verse 12 and the word is not mentioned at all ella vaday with absolute certainty this is his conclusion and mesorah shalosh and akev the word akev actually includes the concept of the the illogical mitzvos and how is it hinted at it's actually hinted in the language of a kev because what he calls the satan and the umos the nations the nations the satan will mock you moini malayam why would they mock you because their reasons are not known they're either hidden or they're mystical reasons or there are you know let's say what's the word superficial uh mystical reasons but we never really get to the depth perhaps bam and it's for that very reason that people don't take them seriously the dushimo song by akev and they actually trample on them with their heels and that's why it says in rashi those mitzvahs that are kalos that are easy or simple or without reason those are the ones you need to listen to those are the ones you need to listen to the ones that you trample with your heel therefore alkane he's giboloshin akev he's going to emphasize why is the word aketh used to explain this principle because the torah is teaching you that she is that the very hulk the word actually you were warned about in the previous verse remember we're in verse 12. these are the ones you should listen to in the previous verse the last verse verse 11 warned you you better keep those who came as well you know some exam you know perhaps from the very aspect that people treat them lightly and they trample on them you will not take them seriously that you will not be careful and diligent in them just like the mishpatim and the dinim remember when it comes to the mishpatim the logical sensible ones and all the other let's say civil laws the tola its reasoning is well known and the benefits are well known to you al kane ani omir that's why the clear car is explaining that that if you take the hooking just as seriously which are removing the kev which is actually embedded in the word a kev as we explained alpha peach beneath some big they have even though people will trample on them or likely to trample on them with their legs with their heels nevertheless mikamakam tahi zayabam you should be extremely careful just like the mishpatim just like the mishpati now that's where he discusses the word at right is between the word so the word at means with okay that's what he says the atulosh and there are many many places throughout the tanakh that the word at means and he's not going to go into it right now but now he's going to translate basically how to read the verse right you think of it like this this is what hashem is telling you you shall listen to those with the mishpatim that both types of mitzvahs these two types of mitzvahs these divisions they are should be shaving you shaving they should be equal in your eyes the way you perceive them the cold of our in every aspect just as you obviously would be very careful in what we call the mishpatim the logical well-known reasons you should be just as careful in what we call the now up until this point that is how he explains it but now he's going to tell you that there's another way to look at it we're about to explain it shortly ryla de vareno now as a proof for our words in order to prove you everything we just said is true look at what it says in the mattress now this is a complicated thing because you have to start we're in the mind of david melech or we're in the mind of the the author of the measures usually it's rabbi akiva okay so we're going to go back and forth between the bala madrish rabbi akiva's mind and king david who he's going to be quoting he's going to be quoting king david so we're actually in rabbi kiva's mind in king david's mind isn't that a beautiful uh experience right a trajectory a meditation a okay let's hear it so here's the measure it's based on our verse hayek as we just explained a cab we're not sure what that means it will be the reward if you listen it will be that you should listen to those mitzvahs that you trample on this is what it means when it says in psalms 49 6 you can find this on page 3 number 9 in the english king david says why should i fear in days of misfortune the iniquity of my heels surround me notice he uses the word akev what what do i have to fear he says what is misfortune could be what do you think it means the world to come if he's going to be punished i'm not sure it says lama ira be mera let's say he's about to die what am i going to fear when i die and i have to face my consequences in the world to come you know what i have to fear the iniquity of my heels surrounds me that's what i'm going to fear the the what it's like a hint to this idea king david you know when we talk about rabbinic mitzvahs or light mitzvahs compared to torah missiles okay when do the rabbis make guardings i'll tell you when if you haven't guessed it's when you're dealing with misses that are easily transgressed if there's a mitzvah that is so severe like murder what do i need what do i need to have a guard for i would never do that that's such a horrible crime but the misses that are light so the rabbis made guards right so king david is actually saying we're going to see shortly when it came to the very strict mitzvahs that keep a very heavy penalty or i understand the consequences are grave that i'm not afraid of i'm afraid of the mitzvahs that my heels trample on the ones that i might take lightly as well that's how we read the verse lama ira be mera so back in the clear car we're in the second paragraph or third paragraph down where on the second line we just quoted the verse of psalms 49 6. what is david saying now this is the mind of the bow measures of rabbi akiva right omar david what is david saying he's now in the mind of david i'm right now david king david right imagine that i am what i'm not afraid of the strict mitzvahs of the consequences of the strictness because i would never violate them commodores because they're very severe i got my act together i'm not going to fall or falter avani meteor aminoculos but what am i afraid i'm afraid of those light mixes the ones i take lightly shema vartalia maybe i transgressed on them that's what i'm afraid of king david is saying and then the baal madras is quoting david and this is going to be a big question because we're going to ask where did king david ever come up with this idea he says to god the ata'a marta imagine king davis talking to god harvey zollywood mrs carlos god you said i should be very careful in the light mixes just as i should be in the harshnesses and that's why it says in our partial how you achieve tisch moon those light mixes you should take seriously right you should take um don't don't tread on them you should listen to them and this is what god said this is what king david says back and respond to chris barclay he says to god in chapter 19 verse 12 he says also your servant was careful with them for in observing them there's great reward now we're back to the original idea of the tishman as being reward king david himself responds after he says i understand the light ones i should take seriously and you know right and where and then he says the gum of the nizar also who's who's got servant me king david i'm your servant i'm also careful in them basham ram in guarding them a kevrav a kev obviously that means reward great reward unbelievable and then we're back in the clear car and he quotes another verse chapter 31 verse 20 in in in psalms where king david says how great is your goodness what could that be referring to we think that's also referring to the reward right that you've laid away for those who fear you david is recognizing that if i fear you god i know that there's great reward waiting for me not in this world not in this world okay but it's being laid away listen to the hebrew fanta you actually hid away you stood away for those who took refuge in you now remember we spoke about the satan and the umos making fun of you listen to the last few words of this verse in the pr right they these people took refuge in you in the presence of the sons of men in the presence means parallel right in front of in front of but you know what it also means against right if you're against something meaning we had opposition that whether it's the yeats of hurrah within the person who's opposing you doing the right thing or it's the ex something external such as your enemy god's enemies or um people who mock you okay so now we're going back i want to read just a few more lines here actually it's just the end of this line when it says how great is your goodness that you stored away the the mish the measure says this is the reward for doing the light mitzvahs that's where the medrash ends now based on that if you look in number 12 i have a comment here what is the clear car wants to know he's about to ask the question how can david actually say god you told me you know what the measures the bomb measures gonna say i look through the entire torah and i don't see those words those exact words don't appear anyway they might appear here as tishma and it will be if you listen and you do those hooking but it's not in the words right it's in the understanding how can the author of the measures rely on our verse that's one thing and then the other thing he wants to know is in chapter 19 verse 12 in psalms how does the words abundant goodness the words of um um do i have it here yeah ma rav how does that infer specifically the reward for the light mitzvahs so here we go back into the clear car we're in that same paragraph where he says like this ripasti bikola mikra this is the clear car speaking i david actually says but you said god and the clear car says i looked and i don't find it anywhere and not only that how can david say atta martha you said and how could the balamedras mustama rabbi akiva how could the the author of the madrish rely on this the words of our verse moon and it will be if you listen it will be because you listen the reward will be if you listen as hukim that if you do the if you listen to the you'll be rewarded greatly speaking about mitzvahs kalos where does it mean where is the words your great goodness inferred that you'll be receiving reward for the light mitzvahs okay so now we're i hope this is clear we are two um paragraphs up from the bottom and the clear car says elevator you know what this was for sure what bothered i think either the baal madrish could been rashi because rashi chose this but let's say it's the baal madrish as our verse says tishman and it will be the reward if you listen to the mishpati well guess what if that's how you read it okay not going the word does not appear it's missing it's not there now if the word akev is hinted i'll miss this kalos if it is somehow as rashi implies it's referring to those light mixes then what it should have said was the mishpati listen to the a kev which is above can be used in different ways for those who know biblical hebrew it could be above which turns a verb from future to past or past the future well that's not a verb but it could mean and so if it meant and do these and those well the love isn't there so we don't have a problem with that so we have the at without the v so the word et is not considered makusha it's not really connected to whatever was said about so but he's convinced the word akav is certainly referring to the mitzvot they're for sure the mitzvos that people don't take seriously that the hamon um that's the general populace take very lightly therefore the word et without the love has to mean with not and and now we understand what it says this is his statement haldi zorba mitzvahs khalas now we understand what god said one should be very careful in the light mitzvahs just like the strict ones and what's happening here midda taliyah mishpatim is actually hanging making dependent one on the other because it says aim without the vote there's no above it's one with the other the one is dependent on the other as if he's saying you should listen to both you should take them both seriously not just that you should take them equally shoveling the donut one is similar to the other because they're dependent on each other and now we're going to explain how they're dependent on each other the last this is on page two the last paragraph by the way for those who are watching the in the hebrew sheets are posted on the website so basically you go down into the description box below and you could pay you could um cop you know you could uh follow which is a great thing to do we want you to learn hebrew [Music] now we can explain the verse um if i'm not mistaken it would be um right in psalms where it says i already led you to understand the word negan means against or opposed to people meaning to say somebody who fulfills those this is something that goes against the nature of people people will be opposed to this it goes against the nature of most moani people many will mock you many will mock you because of this and those that fulfill the vada this is a very fundamental point here anybody who fulfills the hukim he is not looking forward to any reward in this world only the reward in the world to come because we said there is no real benefit in this world what benefit do i find by wearing by not wearing shatness or by doing mitzvoth the the idea of mitzvoth in general the mishpati might make me feel good i may feel a benefit in this world but the hukim certainly not it's metaphysical it's beyond the physical okay so there's no benefit in this world that you will feel or perceive neglect that at least in this world there's no revealed um benefit commotion neglect as we turn the page it's not like what is revealed when one fulfills and benefits from what we call the mishpatim when you do the mishpati mekayama yusbarak so the one that let's talk about doing the the one who fulfills them hashem is storing away for the future and you're not going to be deprived if you don't get it now don't worry you won't be deprived of the reward in the future and that's why that verse says again words 3120 where it says inbox right it's going to be hidden away that you have worked for those who take refuge in you you activated it it became activated for those who took refuge in you and regarding that that's when david says was in verse 19 12 in psalms also your sermon is nazirbam is very careful in them by observing them there's a kev rob there's great reward and the word nazir nizhar what's nausea nizhar means to be careful to be so scrupulous in keeping those hukim this is a very interesting concept of the language what is zohar you heard the word zohar it means a shine it means a bright light so when someone is nizar is careful it's a language of zohar brerus which means the person is actually being so careful about it it's bringing them clarity it's bringing them brightness we're talking about for eternity do you understand it's unbelievable through this because of this guard them guard them carefully they're amusing the eikev and that's all hinted at in that one word akev hamas kilim and those who are enlightened i love the word enlightened ones they will be careful just like a zohar harakia like a shine or light in the sky for all eternity and that's what it means here versham hashem meaning in the same verse 12 which in you know deuteronomy chapter 7 verse 12 it goes on and says god will guard for you the covenant the shaman god will guard for you the brit this covenant and it's quoted in the that it's the reward that will be guarded for you the covenant here is regarding the reward hashem promised you and it will be guarded for you in the world to come forever now this is on this third page second paragraph down and this is what we have said we're actually calling for equating the mishpati and he says there's two different ways to look at it you're going to look at it in two distinct ways the first way is already that we said the alacrity the quickness the the fervor to do it right that happens by the mishpatim because you feel there's a benefit and you think it's logical and you're going to go through with it with a lot of common sense and fervor shame shot to me just as you act in a fervorous way to perform the mishpatim because they make sense because with your own eyes you perceive the benefit for you in this world so too you should be just as nizar just as careful and clear about it with the khukem that are hinted in the word akev now on the other side uliidakisa just like the we talked about the benefit of the mishpatim you should do the khukim the same way what about the benefit of the hukim to allah after the fact that there's no physical benefit in this world that you can perceive in the king then when you fulfill them for sure you're doing it for the sake of god it's clearly for his sake and not for your sake you're not doing it to get any benefits you're not even benefiting benefiting it from those misses for even one moment this is how you should also do the mishpati even though we know you're going to feel it you perceive it as good and you get some kind of hana but guess what lo takimba varanas do not fulfill them because of the benefit you're going to receive but rather do it because god commanded it's going to be clear it's going to be so clear god i know i i'm going to benefit i know all this but you know what i have to override that i'm doing it because god said so and now we understand in psalms 119 you'll find this on number 13. right what did king david say in in chapter 119 verse 101 and 102 from every evil way i restrained my feet in order that i keep your word precepts from your judgments i did not turn away for you guided me you taught me listen to the hebrew me from any evil path kaliti raglai i restrained my feet laman eshmore in order that i should guard your word or your your your judgments los sarti i did not turn away kiyata because you're the one that taught me remember this is still king david talking right um where am i i lost my place here we are so what is he saying in this verse kishem shahuki mani makayam just like tahuki my fulfill the hukim i hope it's clear to you i don't have to keep translating the mishpati so just like the khukim that i fulfill the only reason i'm doing this is only to guard your kaka in order that i will guard your kaka your statutes i'm not really sure how to translate this but basically those that are so um engraved within me so too mishpatech sarti the first continues we're still in 119 versus 101 and 102. so too your your your your commandments lo satya i did not turn away from why did i not turn away lo bavor to not on account of the fact that i know there's going to be benefits i didn't do it for that kim bavor tahoe reitani because you taught me hashem you taught me now we understand where david got all this from unbelievable this is what ghazal tells us it's unbelievable right for those who keep kosher book hashem many of you do maybe you walked by a not kosher pizza parlor and you smell what do you smell you smell that pepperoni ah pizza smells so good do not say oh it's disgusting say i know it's probably tastes very good but god told me not to eat it right if you say i understand rabbi singer talks about a lobster it looks like a big uh what do you call one of those juking what is cockroach it looks like a cockroach in the sea i get how some people will you know be turned off by certain things that are not kosher i get that but if you're told that it probably tastes great people pay a lot of money for these meals it probably tastes okay i mean there's extra go there's you know clams maybe they don't take so taste so great they don't look so great but keep in mind how much more reward you would have because it's god that told you not because you say x oh it's gross maybe it is but what about when it's not know that it's better to say i'm not eating it because god commanded me not to eat it then to get into your head it must be gross if god says don't eat it must be gross no not necessarily okay a lot of non-jews eat ham bacon and maybe you can smell it you know that it smells good when it's sizzling well apparently they pay money for it and apparently it probably tastes good so a person should not say it's disgusting i'm not going to eat the hazard because it must be gross but rather because god commanded me now if we go back to the end it's unbelievable where we're going with this if we go back to the end of partial vertranan now we read verse 11. what about verse look in number 14 on the english sheet it says and he repays those who hate him to their face to cause them to perish he will not delay the one who hates him but will repay him to his face now what i want to do i want to compare this to verses in chapter eight in our chapter in our i should say parsha chapter 8 verses 19 and 20. i just want you while it's still on the same page so deuteronomy 7 10 god is going to pay he's going to pay to those who hate them to his face to to obliterate obliterate them to wipe them out cause them to perish and he's not going to delay he's going to cause that payment early right to list so no to those who hate him help enough but to his face you shall aim low he's going to pay him now keep in mind that is referring to those who hate god we don't know who that's referring to specifically but people who hate god look at rashi on that during his lifetime hashem will pay the evil person let's assume the person's evil he's going to pay that person now in their lifetime a good reward why would god do that because what god is doing is wiping their slate clean it's like i don't owe you anything so when they get to the world to come well they probably won't get to the world there won't be anything for them there there is no world to come for such a person they're getting remember they did the good acts hashem's just god he'll pay them but will pay them now okay so those who hate god we're going to call them evil people and god will give them now success but there is no success for eternity they're gone now go to chapter 8 verses 19 and 20. this is towards the very end um actually it's not the very end but it's anyway it's the end of chapter eight and it will be if you forget the lord your god and follow other gods and worship them and prostrate yourselves before them god is saying i bear witness against you this day that you will surely perish now in hebrew it uses the word perish only once okay i'm sorry actually it's a double language it's twice a vod keep that in mind now that is talking about it's right to the jews it's talking about the jewish people then the next verse number 20 says as the nations that the lord destroys before you so will you perish since you will did not obey the lord your god now this somehow is referring to the jews as the nation so somehow it's dependent on something about the nations there's a comparison here to the nations and there's only one time perish is used okay with that in mind let's go back into the clia car we are i as i mentioned we're on the third page second paragraph from the bottom are so partial what we saw in chapter 7 verse 10 um that god's going to pay to those who hate him to their face to destroy them he's not going to delay this payment two those who hate him el pannam yashar limo to his face he's gonna pay him and then it says in eleven we read eleven but read again smart doesn't mitzvoth god tells you right there guard my commands what the hukim and the mishbatim which i command you today to do so rashi explains over there very interesting during his lifetime right we saw that number eight right 7 10 it says god will pay the person in one second during his lifetime right god's going to pay him during the person's lifetime a good payment in order to take away littarado min um that he won't get any reward in the world to come now the big question is like this if non-jews fulfill a mitzvah lama kara sono bashas kyo mitzvah why is a non-jew called an enemy of god when they fulfill a mitzvah now i want to tell you what we're about to lead into some very fundamental fundamental principles of the seven no laws what a righteous gentile is versus a wise gentile and i want to refer i just want to get some background here i have on the source sheets if you go to the the number 17. the rambam in the laws of the kings in their wars chapter 8 verse chapter 8 11 it's talking about the non-jews anyone who accepts upon themselves the fulfillment of these seven mitzvahs and is precise in their observance is considered a pious person we'll call them in hebrew they will merit a share in the world to come meaning they will be rewarded just like the jews in the world to come yet now he makes a caveat he says this applies only if they when they accept them when the non-jew accepts them and fulfills them because god commanded them in the torah and again we're informed to us through moses so we're talking about the seven mitzvahs which are seven principles that if a non-jew accepts them because of the revelation of mount sinai and i use that term a lot meaning that they believe that god gave them through moses and that those noah's descendants were commanded to fulfill them now the rambam says however if this non-jew fulfills them out of intellectual conviction like mishpati you see the difference like the mishpatim he's not a resident alien can't be a ghiratosha nor is he considered he's not a righteous among the gentiles but rather he's how does he say in hebrew um he's amongst the wise of the nations those people will be blessed in this world but there is no reward for them in the world to come now i want to go i i'm this is all background information for what we're about to delve into a mishna in sanhedrin at chapter 11 that actually says this is number 18 on the english soroshi that the mission says that all the jewish people call yesterday they all have a portion in the world to come i don't i don't want to go into the mission itself in every detail but i want to tell you that every jew is a place and then it gives you exceptions now we're talking seemingly about jews correct if you say all the jews have a place in the world to come and then there's exceptions these are like evil people people that have forfeited their world to come it's interesting because if you go down to where i have a underline says all and these are the exceptions who does not have a share in the world to come even if they fulfilled every mitzvah if someone says there's no resurrection of the dead from the torah or derived from the torah or ready for this the turd did not originate from heaven unbelievable we're talking about a jew if a jew does not believe that there's a resurrection of the dead or that what that the torah's from heaven no world to come i'm now making not a proposal that i made up but i'm telling you that this applies to non-jews that if you want to be amongst the pious and get a place in the world to come these principles apply to you and and now i'm going to prove it because the mishnah goes on turn the page rebecca said other things rabbi abba shul says guess what if someone says the four-letter name of god and pronounces it correctly or tries to he'll also lose a place in the world to come and then he mentions there are three kings three prominent kings in the bible and four commoners okay the kings i'm just going to skip through but anyway they also lost their place in the world to come when it comes to the commoners the very last line the four commoners are bilum now let me ask you something is bilum jewish new if bilaam is not jewish then what is he doing in this list the conclusion of most of the mafurshim is this is the proof that according to our tradition gentiles have a place in the world to come however it's really if they also keep the other principles that were mentioned in the beginning of the mishnah meaning that they also believe in the resurrection of the dead from the torah and they also believe what in the the torah is from heaven and that's consistent with what we just read in the rambam and now i want to read from the rambam hills malachim chapter 10 mishna 10 that we do not prevent a gentile who desires to perform one of the tor mitzvahs in order to receive rewards from doing so let me ask you a question think about this if it's a logical mitzvah of course we wouldn't prevent them you don't even need to tell me that because they're obligated it has to be misses beyond the the mishpatim it has to be the khukem it has to be the mitzvahs that are not logical that are metaphysical if they want to do one of those to receive reward obviously in the world to come you do not prevent them in fact many mafurshim explain and the meiri especially that if they come to you and want to know how to perform it properly you tell them you teach them in fact in in islamic tradition it actually says in the in the hadith that if you don't know about doing a halacha in the sharia law go to the jews they know everything when it comes to god's law and i have a feeling it's somewhere hinted at as well in the christian world i i believe that uh jesus said such a thing you know i don't believe that healing existed but it but i believe that they say he said such a thing similar that he held the pharisees and hike steam esteem and that you should go to them because they know the law right was held in high esteem in their texts so this also proves that if you're a non-jew gentile wants to do something but anyway this is in the rambam elephant i don't mean to put him in the same phrase as the other books the quran and the new test but anyway here he says we do not prevent a gentile who desires to perform in the torah mitzvahs remember this follows the idea they're not allowed to create a new religion so they want us worship god and they want to do the right thing so the previous mission said they're not allowed to create a new religion here they're following judaism well whatever that means following a precept that jews follow as long as he performs it correctly it's you have to do it right and how else they're going to do right now this is the proof unbelievable if he brings an animal to be sacrificed as a burnt offering we would receive it what is a burnt offering it's where there's no hannah ah there's no benefit think about it the the animal is entirely burnt if i would bring you know they don't bring other kinds of animals where they would eat right i bring an animal and i get to participate that's called a personal benefit but here it's entirely consumed on the altar this is the proof we're talking about things where there is no benefit another idea to prove the idea if the gentile who observes the seven mitzvahs gives charity we accept it from him why think about this agir toshav which we don't have today but bazrat hashem very very soon and non-jew living in our midst we help socially economically so if they benefit from us we can benefit from them so we're talking about a righteous gentile gives sadaka your lad accepted it appears to me that it should be given to a poor jewish family because of the principle i just said for a righteous gentile may derive his substance from the jews and they are commanded to support him if necessary that's what we do for the righteous gentiles who live in our midst however in contrast if an idolater gives charity so we accept it for a different reason we're not going to use it we're going to give it to a poor gentile okay because we don't want to take their money we don't want to benefit and we don't want to give them the satisfaction of let's say i don't mean satisfaction but the credit for giving it to the jews so here you have it righteous gentiles you can give charity to the jews the jews can accept it best for the jews to give it to poor jews if we do get a charity from a idol worshiper okay so we don't have to insult them and make them feel bad or hate us we'll take it and give it to a poor gentile okay now we're going to go back into the clear card with that introduction and i think it's very fundamental what we're talking about here because we speak about this idea of somebody who hates god so i want to emphasize this is talking about a gentile who is not doing it for the sake of god he's doing it because he intellectually understands this is the right thing to do now i think that's not a bad place to be for a gentile and that's why we're going to see and we read in is so interesting when a jew is involved in idol worship so to speak we said in chapter 8 verses 19 and 20 so in 19 it uses perish twice because the jew will perish from this world and the next world but the gentile who is not fully on board with hashem he will only perish in the world to come he will or may benefit in this world meaning because he's doing some kind acts we're talking about a i keep i don't mean righteous gentile i mean a ben noah who keeps the seven laws but he's not righteous in the sense of being a haside um but he's wise and that i think is not such a bad place for a non-jew to be in obviously it's not the best place but it ain't so bad he'll be blessed in this world and then when he dies life's finished over snuffed out okay keep that in mind when we talk about those who hate hashem going back as we said um we we're in the middle of the middle we're in the middle of the second paragraph from the bottom where it says imagoid if a non-jew fulfills a mitzvah why is he called hated at the time that he fulfills the mitzvah so with all the introduction i gave you he says allah died this is the certainty leficia had goi because that non-jew affiliate mitzvah minhammus khaliot even at the time that they fulfill a mitzvah amongst those misses that are logical must kali oath are logical thought out mitzvahs he's only doing the mitzvah because of the good feeling they get from doing it now here and now in this world that's why the the din the logical conclusion is he should be rewarded in this world he has no belief in the world to come he has no belief in hashem and there's no reason why in this world the physical world hashem meets out measure for measure and measure for measure he should be rewarded where in this world because he doesn't even believe in god and he doesn't believe in the world to come so he should definitely get what's coming to him in this world but god is warning you jews you don't do like that rather the shamarta you should guard them to do them in seven chapter 7 verse 11 i share a no i am right to do them i'm commanding you today to do them meaning what no it's because i'm commanding you you should do it not because of the benefit the asma mail you mishpatim then automatically what comes out is at least in your eyes both the mishpatim and the khukim will be equal in your eyes and that's why it says in our verse there's a connection of the that's why we said s means with that the hukim and the mishpatim are one dependent on the other do you do one with the other as yeah karen and then it's fitting that the prime the principal reward will be held over for you in the world to come as the rest of the verse says hashem will guard for you the covenant the bris okay now we are getting into some hot water but i'm going to do my best to try to keep it simple it's the it's we're on that last page tucson uh and we're in the last four lines now we understand at the end of our parsha chapter eight verse 20 where it made the pendant like the goem it says ki like the nations of that hashem is causing to perish before you came to vadoon so too you will be what also wiped out ache have low tishman because shemin al-qaeda because you did not listen to the voice of hashem your god right i just want to go back to the verse itself we said in verse 20 as the nations the lord destroys before you so you will perish because you did not obey the lord your god okay so now the word acab means sense because of again the word akev is used at the beginning of the parsha and it's used again here now this verse seems to be con entirely superfluous pas exact kulum utar we already saw in verse 19 you the jewish people will be totally wiped out and then you're saying it's just like the will only be one wiped out you're going to be doubly wiped out this world the next world like the will only be wiped out in the world to come furthermore why is there this one this concept of a dependency on the wiping out of the jews like the wiping out of these non-jews who are not so righteous his claim is verse um verse 19 and 20 we're dealing with right let me just go back sorry all right 19 and 20. so we're saying these verses are not connected there's no real connection because the very first verse meaning verse 19 where in 15 on the english source sheet verse 19 islamic jews who commit idol worship okay la mala di barbara zara and we're now returning the page as the verse says if you will forget the lord your god and follow other gods obviously we're talking about idol worship a double language of forgetting god this is certainly a vodazara and because of that you will surely perish for the jew that's very bad so there's a double language of eboot of perishing kapha allah iboon basically by saying by serving idols you will lose whatever you'll be driven away in this world um as well as the world to come and then afterwards there's a different type of a perishing in verse 20 it's only referring to the world to come that type of being driven away or perished from the world to come it's only talking about that hama ramez look who came this is talking to anyone anyone to anyone who is fulfilling the word akev which we said is khukem anyone who's not sorry anyone who's not fulfilling the khukim life because there is no benefit for them in in in this world for even a moment that means that even whatever they fulfill amongst the mitzvahs they're only doing it to derive benefit from this world so i think this is very clear as well as for the non-jews there are very clear distinctions distinctions a non-jew who keeps the seven laws because god said so has olam and he's doing it because god said so and therefore he's equating his mishpatim which he's obligated in to the concept of the very important lesson then what comes out automatically is whatever he fulfills amongst any of the mitzvahs and regarding this the all of omar hashem like remember the verse in verse chapter 8 verse 20 it says like the nine nations as the nations who will be in a state of perishment or lamala that is one of the types of ebud that was spoken about above where god says which where is this this is in uh the the when it says above return back to chapter 7 verse 10 the previous two two verses before our partial event begins where god says i'm going to pay those that hate me to their face to cause them to be destroyed now we understand they're going to be destroyed may allah right and cain told they dune in chapter 8 verse 20 so too you will perish that is taught about the world to come that's giving a reason now why in our i shouldn't say our verse but a kevlar because you didn't listen going back to the middle of verse 20 lefisha low tishman and mitsu akev that's because you didn't listen you weren't careful you didn't listen and take seriously the mistresses that are hinted about through the word a kev a kevlar somebody who actually what fulfills that which is hinted in the word a kev oh my parents they will be blessed in this world they will eat from the fruits the perros the crumbs of of the mixes you do the carrot is left over for the world to come but you're eating and benefiting from some of those side effects of the reward the current sham are allah allah almighty but the main the principles held over in the world to come and mark that's why it says here the shaman that god will guard for you the brit the brit is the covenant and the kindness and that is the reward in the world to come and i believe with absolute certainty this is referring as well to the the non-jews who choose not to convert who want to be bine no but keep in mind there's two types there's amongst the wise of the nation and they will get their reward in this world and seemingly they're called the haters of god unbelievable but then there's the khasid um and they are the lovers of god they obviously love god and they're doing it because god commanded so keep this in mind whether you're jewish you're a gentile right this is a beautiful teaching keep in mind to equate the two it's sometimes difficult because we have an inner yates hara that wants to mock us for these metaphysical seemingly nonsensical non-rational mitzvahs but if god says that we should do them for the jew who was obligated no question and for the non-jew who's not obligated as the rambam says may fulfill them as long as they do them correctly so with that we invite you to come back next week i hope to still fill in part two of the shema but anyway we did discuss the idea of reward and punishment to a great extent through this evening through this class and we wish you all a great life a great life in this world and a great life in the world to come and with that over now see you next week [Music] is [Music]