Semuchim M'yad - Connecting Parshas Eikev with the end of V'eschanan

Okay, good morning everyone. We have amazing material today. I want to thank my good friend Raasha stream for setting up the email for today and I'm going to take you to the email right now. While I take you there, check this out. You see on the email benu, that's a new initiative to keep people from bringing their phones into sh. You heard what happened? There was a guy in the shul. He pulled his car into the shul. He was changing a tire in the shul. People said, "What are you doing? You're you're you parked your car in the sh and you're changing the tire." He said, "Yeah, he was looking around. One guy was texting. One guy was banking." So, he figured he might as well change his tire in the shaw. He figured that's what shs are for. No, that story never happened. It's complete fabrication. But that's the absurdity of bringing your phone into your shaw. Now the truth is um if you want you only have to keep the sh the phone out of the shul if you want a davin. If you don't want a davin then you just bring it in with you. This way every few moments you could be disturbed by another notification. However, if your mother is Jewish and you believe that God gave the Torah to the Jewish people on Hari and one of the mitzvah that he gave was prayer and you would like to actually follow the Torah. In other words, if you consider yourself an observant Jew, like you keep Shabas, you know Shabas and kosher, you know those mitzvah, are those mitz familiar to you? Then there's something called and it's only people don't like what I'm saying. I don't care. It's only called if you actually are focused on it. If your mind is divided or at least you have to give yourself a fighting shot to be focused. That's what this program is. Check out the video. It's actually very funny. and then immediately go and sign up, not to bring your phone to show. Somebody asked me, could they commit for 3 months? Sure. And then he signed up. He says he's going to try to do more than that. So try to uh see what you could do to put yourself in the best possible situation to be able to focus on your dabing. It's a really great video. And we're gonna begin today with parasy. Okay. Um, let me just get it up here. Um, okay. Source sheets. Excellent. Parasv the actually the justosition of these par is heavily discussed in the writings of the is very busy in the justosition of paras and vosan and that's because it's almost a ste the words of the end of parasan contradict openly the words that begin paras van ends with the following from which derive today we do the mitzv tomorrow we receive the reward the gar of indian from here today we do the mitzv and tomorrow we get rewarded uh and from there from here the garra derives there's no reward for mitzvah in this world and then the opening of av is the translates as reward. So in one one breath the Tory says but no reward today tomorrow you get reward and then begins you do get reward. So this is the subject of many of the of the writes um he says the early authorities have it says and then it says the truth is there is no reward for mitzvah in this the reward for mitzvah is so the question is how can a person anticipate any goodness in this world um says if you're wondering what what reward what success will we have in this world says it's very interesting the word says The word refers to is the lion of and is a lion of the simka shitzvah that we have the simka that we get from doing mitzvah that not not the we get the simka that we put in the simka that we have when we do mitzvah that we do get rewarded in this And the the explanation is as follows. You see, a mitzvah is a divine commandment. There is no currency in this world that could possibly pay for the fulfillment of the rat of Hashem. However, any human input that we put into the mitzvah, namely the sim that we have when we do a mitzvah or the vagin says the we have when we do a mitzvah, that a person is rewarded in this world. So says the the juxiposition of these two statements which indicates we don't get reward in this world and the very next that we do get reward in this world they're there specifically so that you contrast we don't get reward for the mitzvah itself but for the mitzvah that we do get rewarded in this world actually interesting the balatur says It said earlier that today we do and when do we get rewarded the reward the reward is in the heel the heel meaning the end the in the end in other words the justosition of to today we do the mitzvah when is the reward the reward is the reward the reward is avid in the safer pred he also deals with this question that theim contradict each other one after another he brings the of the that first it says there's no reward in this world and then it says and the says like that for the mitzvah itself there is no reward in this world. However, you know what we could be rewarded for? We could be rewarded when the Jewish people were the Tory. When we accepted it on condition to observe it and to keep it. So until we accepted the Tyra, the world was was teetering. The world was unstable. The world was not materialized. And the world was dependent. Its continued vitality and existence was dependent on our receiving the Tory. So that's something we should be rewarded for because we give sustainability to the world. Yes, on a specific detailed level, the performance of a mitzvah doesn't warrant reward in this world. But at the very least, we should be repaid. That our accepting the Torah is what upholds the whole world. So therefore, it says, "Today we perform the mitzvah. Tomorrow we receive reward." And if you're going to ask, well, what could we possibly uh anticipate getting for? The answer is meaning our accepting the Torah saying on condition to observe namely is what the Jewish people can anticipate being rewarded for. So that's another approach of the one is we could be rewarded for number two we're rewarded for now in the has another uh very interesting per he says as follows earlier on in van it says of he brings an ancient tradition that did Hashem give us the Torah directly. No, it was through a middlemanu was a sarsur. The fact that we didn't get the Torah directly only on we heard directly from Hashem that so to speak go between caused that we were not to a the highest level of not only that we're not able to fulfill the mitzvah in the highest way because we got the Torah through a a middleman will be to hear the Tory directly from Hashem like it says Hashem then we'll be able to the properly we'll be able to understand the Torah completely says the perhaps this is what is alluding to at the end of it says so it's talking about sinners those who don't remember the Tyra and the reason why Hashem says I need to remind I need to tell you about the punishment to sinners and I need to remind you to observe the Tory. It's because says you receive the Torah from me and not from the mouth of Hashem directly. Therefore, you'll you'll find sinners and you'll find people who don't fulfill it properly. But in the end, you'll learn from and then all theim will become because when you under when you learn from you, you'll understand that all the have reasons. That's why it says those that we referred to earlier, they will be uh they will be called Mishbatim. it will be elevated to mishbatim. Now the he says something very interesting um the explained on the referring to the time of he says it could be the words is referring to the that when passes from the world an angel comes and reminds him of everything he learned. So this is what it means and all the that you learned in the end. So this is another explanation of the juxiposition. He says is referring to um learn today tomorrow you receive the world the reward. What's the reward? that the angel will come and at the time of a person's petira remind a person of what he learned in Haz. Okay. And finally, here's one more from the ready. The says, "You forgot about the fact that toward the end of it says Not because you're the most numerous of all the nations. God desires you, but you're the smallest of all nations. Rashi says, it doesn't just mean literally you're the smallest, but you humble yourself. Like Abraham Au who said, "I am dust and ashes." So you could say that this is juxtaposed to avalum says is a lush of Anova. the heel. The theatum says the heel is the back part of the foot. A person stubs their toe but they don't they can't stub their heel. The heel is so humble it's always walking in the back. But anyway denotes humility. So the end ofan spoke about how Hashem loves the Jewish people because of the humility and that segus into the opening of av which is also a reference to the importance of humility. The also trods along this path. He says um that Tory only resides like it says in Araven um and um for this the Torah is compared to water. Like it says ace lashem. Interesting. Ace lashemova. Ace ace is tough isra. The word ace. And therefore the says what does it say above not because you're the most not because you do more because also do mitzvah. Um so the uh finishes off this thought uh by saying that's why of course was chosen to be the and he reads it into the upcoming that is alluded to in the word av Um like it says the shows how the word is also a reference to humility like we find invish. Now every week we found that uh oh practically every week that explains to us the justosition of the par. Um, usually we begin the session with what the Surah Hamar says. And here the says something very interesting. He says, you know, simply you could say talks about how if Rish have success in this world, Hashem is giving them that success to destru to give them to deplete their reward in this world so that they'll be destroyed in the world to come. But Akev begins that sometimes Hashem gives sadikimar in this world out of love. Meaning lest you think if you see somebody successful since Hashem repays the rash in this world to destroy them does that mean that every goodness in this world is Hashem trying to destroy the person? No. Because there's also and that's coming like the says. So let's see or his approach is it says at the end of and it talks about the punishment Hashem meets out to the wicked maybe will be frightened and they'll reject the punishment of Hashem and they won't want to accept it lovingly. Therefore it says the reason why It mentions mishbatim is to indicate that the mishbatim are not just a reference to mitzvah but they're to the is a person like it says and if a person is then hashem will deal with a So that's what it means. So the the says that the opening of is in response to what it said in Van Vasana talked about the phenomenon of Hashem um punishes the Rashim. So lest Clal Israel be so frightened that they won't accept it. The aava the hay is uh encouraging that a person accept the rebuke of Hashem. Okay, we're going to go for one more. Okay, this is a very sophisticated one. It comes from the Malbum. And the Malbam uh brings this juxaposition in his safe eret that my friend Rafal Anel of France sent to me. He says something very interesting in Perv says don't serve Hashem like a servant who serves his master but serve Hashem not on condition to receive the reward. But then there's another gera. There's a gera. Serve Hashem on condition not to receive reward. You ever uh encounter that text that the standard way of reading the Mishna? Serve Hashem not conditionally upon receiving reward. But there's a a gear that reads serve Hashem on condition you won't receive reward. What does that mean? It says in one moment of is greater than all one moment of is greater than all. There's some sadikim when they get to they put on their crowns they put on their put on their and they sit there and they bask in the great divine light. And there's some even when they get there, they don't they don't they're they're not interesting in uh divine basking. You know what they do? They serve Hashem up there who did that. It says and it says just like here in this world was when he went upstairs was still servicing Hashem. Now the are the to the and even when they're upstairs they're standing and serving the the melik says the medish says hashem says toal if I would have given then what would they leave over to their children? So ask them out what do you what would they leave over to their children? Hashem says I couldn't give any I needed to save their scar for their descendants. Ask them but what do you mean they got it? No they didn't if they didn't because when they went upstairs they're still praying and they're still serving Hashem. So therefore they didn't get it in in the next world. They didn't get it in this world so we could get it. Um this is what it means says keep the mitzvah that I command you today. We dion today you do them tomorrow you get the reward. So the question is but then you're not going to give anything over to your children. They're not going to have your You want the answer to that? If you want that your scar of listening to Hashem should be for you in you'll continue to serve Hashem, then the to your children. In other words, says the Malbum, in this world, you don't get reward. The reward is saved for the next world. However, if you want that your reward for the next world should be preserved, but also you want to be serving Hashem in the next world, then Hashem will save your and he'll he'll use it on uh to give over to your descendants. In other words, the Malab is introducing to us a phenomenal concept that very great sadikim. They don't want to divine bask in the Haba. They want their reward to go to their descendants and they will continue to serve Hashem in their existence upstairs. And that the malam reads into the juxiposition of theukim at the end of av going into at the end ofan going into av. Okay, that is offering number one for today. >> Recording stopped.