Shocking Truth! Nations of the World Jews Converts & Erev Rav | Who Survives Final Heavenly Judgment

Today we want to talk about a lot of things. We're going to talk about God and what God created. I can say anything I want. It's all included. So that's an easy topic to just, you know, you can't miss. Uh what do I mean by that is this. God created a world. Now the the main point of this world ultimately are the people that populate it. But let's understand who these people are. What are these people? So for that we're going to have to go back to the very very beginning of creation and get into the mind of God. so to speak, meaning God as God was and is onto himself, you know, which is where all things started. So what what did God have in mind when he started this idea of of a world and and and with with us people that populated? So we're going to address three categories of people. We're going to talk about uh the first group of people that kind of populated the world, which are people, the general people and population before the Jewish nation. That's just the people that lived. We all they will all start with with Adam and then when the world was destroyed through a flood then the like the second father of the world becomes Noah. Noah in Hebrew. And so we we call these people Ben Noah, the children of Noah. Everyone in this world is a child of Noah because the world restarted with and through him. So everyone's a Ben Noah. And these are the first groups of people that we have post the flood. In addition to these this group of people, we have a people that kind of developed through Abraham, Mitzk and Yakov, Abraham, Isaac and Jacob called Ben Israel, the children of Israel, which is the second name given to Jacob when he fought with an angel and and and persevered and conquered that angel. Uh and so he was worthy of becoming the father of the Jewish people. Both of his names are used. Ben, Israel, B Yakov, the children of Israel and the house of Jacob. And so he is through him comes the 12 tribes, 12 very very righteous people. And through the 12 tribes that developed in Egypt, we come out with a number of people, 600,000 male people between the age of 20 and 60 that's would be eligible to serve in the army. and they develop in Egypt into 600,000 men which is the official soul count. Women are included in this. Of course, men and women are are equal and male and female really are are are one unit and represented in in the idea of marriage. And so, anytime the Torah is talking about usually men, it means men and women altogether. It's not sexist or chauvinistic. So, the point is the population of the Jewish people when you count the women and children were in the numbers of around 3 million when they left Egypt. And so, they leave Egypt. this nation, this this this people that come out of Egypt to become a nation of God at Mount Si and receive a Torah, the Bible, and become God's people with instructions of how God wants us to basically take on the world, work on ourselves because anything, you know, any everything starts with yourself. If you want to see a better world, start with a better you and you'll see a better world and you'll help make a better world. It all starts with you. So we have to have our own self- concern in and work on ourselves and develop ourselves into the nation that we can become and we are meant to be. But at the same time, we're placed an essential role with the nations of the world when we leave Egypt and become the nation of Israel, the chosen people with God's Torah Bible, in order to use as a light to spread and share with the world and of course ourselves. So that's where we have at this point. We have two types of people. We have the children of of Noah, Noah, and the children of Israel. two types of people. Now, there's a third type of person we're going to talk about today. This is a bit ambiguous, a bit complicated to really get very clear. So, let me help you a bit and help myself while I'm at it. Uh, so there's a group of people called in Hebrew the EV Rav, if you want to pronounce the and that's a mixed multitude. We know that when the Jews left Egypt, they left with a mixed multitude of people that decided that they want to go with the Jewish people into the desert. I'm not sure what kind of wise decision that was. Uh but I guess they were hopeful that of course the Jews that run the world can take care of them in the desert. So they followed us into the desert. Who are these mixed multitude of people? Where did they come from? And why did they leave Egypt that was a country that was going to continue to exist? Why did they leave Egypt where they had lived for so long to join us in the desert not knowing where this journey would end? Okay, so let's go back a bit. in Egypt when Joseph Yoseph was in charge and there was this predicted famine which of course he spoke for God and the famine came true. So there was a kind of like a system that he gave to the Egyptians to kind of be able to sustain themselves and survive the famine. It was to collect food during the years of plenty so that when there'll be no food because of the famine, they'll have stored food and they'll be able to survive. So for the most part, this plan worked. But for a group of Egyptians, and let's be clear, according to Cabala, it was a group of Egyptians. They came to Yoseph and said, "Yeseph, when the famine of course arrived, we have no food and we're starving and we need food." And Yoseph said, "Okay, no problem. If you want me to supply you with food, you you all have to go through a ritual called brisa." In eshkenaz, they probably said brit then. So, or brit. and you have to go through this this this procedure of removing the foreskin from your private organ. And they're like, "What?" No way. They were like, "Are you nuts?" And um they refused. They didn't want to do it. So they ran to parro and said, "Parrickle masha, I mean, you have to translate it to whatever that however that comes out in Egyptian, but uh Anna is a, you know, is a Okay. >> Anyhow, so he said, "Well, let me ask you a question. What's the problem? We He told us all to store food for the future. Did you do that?" They said, "We did that." So, what happened? Why do you need his food now? They said, "Well, we stored food, but it's all gone. It rotted. We have no food." Well, if that's the case, if that's what happened, then then you better do what he tells you. And there was an assumption that maybe he actually had the power to curse them and make their food rot. And I believe in in the mearim of course it's always the Jew's fault and they knew he was a Jew. Um so so that's the idea here though. They came to Yoseph and said we need food and and Yoseph said you have to do Britma. Paro said look he's in charge and if your food rotted and and wasn't protected and he protected everyone else's food so you better listen to him because he's you know hocus pocus he can make you all disappear. And they said okay. And so they went to so they went back to Yoseph and said okay. and they did brit. And this is one of the very confusing stories in in the Torah, in the Bible. Why in the world is Yoseph telling these people to do Britma? And if he wants them to do BritA, why only them? Why not all of the Jewish people? I'm sorry. Why not all of Mitan? Why not everybody? Why only them? So without the Arizal and Cabala, we would be lost because there are actual commentaries that talk about different reasons why he did this, but the essential real reason is this. He saw with a special divine communication called ruakodesesh in Hebrew translates to the Holy Spirit. It's a Jewish thing. The Holy Spirit. I'm not sure if people are trying to trademark it other than us, but it's a Jewish thing. It's called the Holy Spirit. It comes from God to it's a it's a level lower than prophecy. So, it's not don't don't be feel like we can't say that word. It's not it's not a Christian word. They borrowed it from us. We they can use it. No problem. As long as they stop calling our brother a god, we don't mind. We We're fine. Anyhow, so fell upon him and he was able to see that they were connected in some spiritual way to the souls of of of of the children of Jacob. And this is a deep story. It goes all the way back to Adam and Eve in the first sin in the Garden of Eden where their sin caused a very big mixup and a and a and a confusion spiritually in the high realms where souls were all kind of tarnished and damaged. It's talked about that many souls from this very high spiritual pristine level of holiness fell and became mixed up with between good and evil. And so these souls these these mixed multitude of people that came before Yoseph were part of these souls that got messed up in the first sin of the the tree of knowledge of good and evil of Adam and Eve. And so he saw that they were connected to the souls of Israel because guess what? The souls of Israel were also part of this sin and also had a lot of fixing to do and that's really one of the reasons why they were in Egypt suffering and and a subsequent situations that they were faced with. However, we have to be clear they weren't Jewish but they were connected to the Jews as opposed to the regular Egyptians which have that status that I started off with as Ben Noah the children of Noah. Egyptians were just simple children of Noah. But these mixed multitude the beginnings of them. They were souls that were ben Noah in one hand but also connected to the Jewish people through a on a soul level on the other hand. Except that their souls because they weren't born through the 12 tribes and Aramis and Yakov they were born as Egyptians were were kind of stuck in the middle with major issues and that's that's their story. Now, just to to make it very very clear there, this is not much different than the than the than the Ben Noah. So, they were kind of in the middle of Ben Noah and and Israel, they were they were there like part Jewish and part not Jewish for these souls. And these are the souls that came to Yseph. Yseph said to them, "Do Brit, they did it." And when they went back to their homes, they had a boost and and a and a push. They they started to be more connected to Yoseph and the brothers when they came. And they were like these like though you never knew, you know, like the non-Jews out around the world that love Jews, you know, don't you know, you're so beautiful and special. So these souls were like these Ben Noah that really wanted to be involved with and like the Jewish people. Fast forward the many years in the in the gal of mit during the exile in Egypt. So they become many many people. They they're like millions of people just like the Jews are millions of people. And if you look in the actual Torah of the Bible, when it says Ben Israel, the people of of the of the Jewish of Israel, that's a reference to the Arab, the mixed multitude that were kind of following a lot of Jewish customs. They weren't Jewish fully. They probably were not keeping Shabbat, so they weren't fully Jewish, so they weren't keeping the the customs exactly, but they were kind of Jewish, so they kept a lot of like Jewish things or they were associated with a lot of Jewish things. And these are the mixed multitude that left Egypt with them. And this is the the stories that we see in the Bible where there was an a golden calf that was created the eelav. So that was really instigated by and really you know they did it the er of the mixed multitude being more uh more having souls that were more spiritually you know messed up not not fixed. So they were the ones that ran to idol worship right after mount Torah the the divine ex the harinai the uh divine revelation at the mountain of si and they pushed and and and and and then the Jews were kind of followed them. So the real blame of the of the golden calf this this terrible you know idol worship right at the foot of the mountain of god was really started by this arav the mixed multitude and then we kind of got swept in and we followed a little bit. So it's that's that's that kind of takes the the blame a little bit off of us. Finally, the Jews are not fully to blame. And that's that's how that story ends. And so, here we have a clear indication and and understanding of the three types of people that that existed at this point in time and continue to exist right now on a soul level. There are the Jewish nation, the souls of Israel that were singled out. There are the Jew, the the souls of the Arav mixed multitude that are combined with or connected with the Jewish people. And then there was simply the Ben Noah. Now one more point that the these Aravra people went through an official conversion. And so today although spiritually there remain these three groups of people spiritually on a soul level physically we have only two groups. We have Jews and and I hate to call people what they're not but so I'm going to call them and I'm going to continue to call them Ben Noah but to be clear who I mean we have Jews and non-Jews and I'm not going to and but I'm going to but the non-Jews what I mean are the people that existed before the single singling out of the Jewish nation and there really the people of the world the real real humanity when you say humanity we mean these people the people that populated the world from Adam until Noah and from Noah until now so I don't want to make them second in in And and I don't want to compare I don't want to identify them by what they're not. That's not a way to identify anything. So they are called the children of Noah, the descendants of Noah. And really they represent humanity. It's the Jews that are singled out later. And we are we're we're the secondary type of person when you talk about the entire world population. However, we were given such a unique place and mission that our place is in the center of the world. The place where heaven and earth combine spiritually. And so we have a very crucial and important role. But we come after the Ben Noah. Okay. Now, so you have only Jews. We have Ben Noah. And and now spiritually though within the Jews there are Aravra, mixed multitude souls. Then there are souls that are descent that are literally the souls of Israel. Just to be clear what these souls, the definition of the souls are, they are the six, they're part of the 600,000 souls, root souls of Israel that left Egypt. And again, this is a beautiful deep cabalistic idea. If you take the word Israel, Yud Shin re alif lammed Israel in English, it spells out a it's an acronym for a phrase shishim rebo. There are 600,000 letters to the Torah. And it also corresponds to the shishim rebo souls of Israel. The 600,000 souls of Israel. And so the the the letters of the Torah and the Jewish souls combined, they're both 600,000 root souls with again offshoots, many many many souls that are connected. But at at their root, every Jewish person that's alive today and through all of the generations which which are much more than 600,000 where many many many millions. So all of these souls are ultimately rooted in the 600,000 root souls that are are one with Torah and one with Hashem. And that's the souls of Israel. The Arav do not have the same status as being part of the 600,000 root souls. They are on a separate level but spiritually part of the the holy souls of Israel connected but in a different way. The other the last person that we haven't really spoken of is the convert. The convert is in fact a non-Jew, a person that is of a Ben Noah person, a a a descendant of Noah. He's completely not connected at all spiritually with the souls of Israel. Yet there are a few interpretations of how he kind of becomes Jewish. One is he's just he's just a Ben Noah that has such a desire and feels that his life mission and his sole mission is to become Jewish and keep the mitzvah of the Torah which are are many many more in much more detail. Some others explain in fact a very famous convert called Abraham the convert who was you know burnt at the stake by his wonderful Christian brethren uh burned at the stake mameish and he says that really the the souls or one type of soul that converts in the future are the individual people among all of the nations that wanted to join the Jews but were kind of outvoted and didn't have the chance. These people that when they heard and saw God forming the nation of Israel and this divine revelation at Sinai, they their hearts went out to that and they wanted to join but weren't physically able to for whatever reasons. He says that those people and on their soul level they're the ones that come in later on in life and have this push to become Jewish. That's his interpretation. There's a cababalistic interpretation from the zor that says that the souls that the souls that are produced by the zeuim the union of the righteous which means when a when a when a righteous man and woman like for example the Bible the Torah talks about uh am so am really when when when the Jews are about to be redeemed they remarry and they of course when you get married you know everyone knows what happens when people get married on the night of their wedding they consummate the marriage it's within intimacy. Okay, we don't talk too much about it. We keep it. It's a private thing. We don't we don't publicize this too much. But the Torah in fact goes against this principle of not publicizing and says that Amram and Yet were together intimately, but they were so holy. The Zor in Kabala tells their attentions were very holy and they were able to draw down the special nama of Moses, Mosher Rabenu, the greatest person spiritually and physically that ever lived. The only person that's going to come and and surpass the the levels that Moshe attained is going to be Messiah. And that's what we're hopefully waiting for soon. We may we all see it in our lifetime. Anyway, so the Y and Miriam, I'm sorry. Y Mim was her daughter. Yed and Amram come together and and have the child Moshe. That's what happens in according to the Zohor. Now that's they created Moshe. But there are the on the times that the righteous people like Amra and Sitz and is when these righteous people have are intimate it's it's so lofty and spiritual and holy that when they don't have physical children they're still creating spiritual types of children souls and the zor says that souls of converts are these souls created by these very righteous people which teaches us that the souls of the converts are very special and very high not low we shouldn't put them down is in fact we we we we need to feel that they're in many ways better than us. They have a difficult journey in in in becoming acquainted with a very you know difficult complicated complex odd type of life and practice but but but on a soul level they're very very deep very very special souls. So that's how converts come to Judaism. So these are all the people we've covered them all. We have again ben Noah, Ben Israel and converts and then of course there's Arav. Okay. Now, so what's the point? What's the bottom line for this in this lengthy introduction is this the purpose of creation for from God's perspective was to be good to the world to give to be loving and kind meaning in the essence of God everything that that we see in the world a very diverse world a very complicated and confusing world a very dark world sometimes a very fun world sometimes especially if you're at the you know you know at the amusement park but life's not meant to an amusement park. Life is full of very very very unbelievable experience, good and bad. And a big question comes up is why first of all, why do good people suffer? Why is there suffering at all? Why did God create a world that includes suffering? And so we have to understand that God's initial reason for creating the world and the underlying energy that really is all encompassing is this idea of God's ultimate love and kindness. And we have to understand and and hope to if not through knowledge at least through faith that to understand that God is just love. The way God is expressed and connects with the world is love. Everything we see is a result of that love. And then we'll have to understand why it's so complicated and why sometimes this love hurts. But it's all love. So let's let's get started. Um we know that this is only the first stage of life. The first world that God created for us to live in is ol. this world, the next world, the world to come is really the final destination and the ultimate goal of creation. Now, a big question, especially now we're already approaching 6,000 years of being here, you know, so what's this? What's it all about? And and who is get who gets to go there? You know, if if the party is and this is all just traveling, like for example, imagine I think this is one of the most foolish things a person could do. Certainly, if a family is going to go on vacation to Orlando, imagine a family says to the kids, you know, kids, we're going to Orlando this summer. What's in Orlando? Disney World. Now, imagine a family is going to shle their kids to to Orlando and skip Disney World. Are the kids going to be so happy? No, this life, this world that we're in 6,000 years, this is all the the schle the schle to the our our coming soon at a theater near Disney World. So the point is what's coming the haba is the point. It's the party. It's the destination. It's the forever world. So obviously now as we draw close to that, we see we're living in Messiah times for the most part. It's where we're going. This is where we're headed. Messiah and Aba, the world to come. What's this world to come about? Who who gets to go? Who doesn't get to go? You know, you can't you can't get on the plane without a ticket and you certainly can't get into Israel unless you pay the admission fee. So, who's going and who's not going? What what gets you in? What keeps you from getting in? And so, that's what we're going to focus on now, knowing now all of these types of people. So, let's get to the the point. And the point is going to be this. The purpose of this world is is is to come and fulfill our purpose. And and this world is a world that's all about the underlying energy and point of this world is purpose. Purpose. In other language, it means tikun. The kazal, the rabbis, and certainly in Kabala, the the title they give to these 6,000 years that we're in are is the world of tikun, world of action, world of building. This is all a time period where we're meant to build to fix a lot of broken pieces. We got to put those broken pieces back together. And that's called punch in. You clock in and it's time to go to work. Just like in the week, we have six days of work and one day Shabbat of of rest. So that's a microcosm of the 6,000 years of work and the 7,000th year onward of rest and and pleasure and and party time. And so the work week and the the the shabas the day of rest shows us the bigger picture 6,000 day the 6,000 years which because one day is a thousand years in God's eyes 6,000 years of work and the 7,000 year to benefit from all that work. So right now we're building and we're reaching the end. It's of Shabbat the the Shabbas the great seventh day that's coming the seventh thousand years the this next millennia that we're approaching and we have to be ready for it. And so that's the point right now. We have a job to do. And the main point of this life is job. It's job. It's tikun. It's fixing. It's building. And why is that so important is because there are two it's twofold. Number one, the good we do. And the fixing we do is within ourselves. We are building ourselves into a person that we want to look in the mirror forever. There's a person when you don't look in the mirror, you're having a bad hair day, a bad beard day, a bad stomach day, whatever kind of bad day you're having. And there's obviously that's just external. When you look deeper within yourselves, and we're all meant to look deeper within ourselves, we can see things that are missing, blemishes, brokenness. Um, when we don't do what we're meant to do, when you know the greatest tragedy in the entire world is a lack of potential fulfilled. When I look back at 70, 80 years of life and all I see is the the the empty spaces of that life, all of what I could have filled it with. I could have filled it up with life and instead there's emptiness and death. That's tragic because I had the potential to fill it up with life. So when we look in the mirror and we look past the physical, I mean right now everyone's obsessed with how they physically look and that's there's importance to that. It's part of who we are. Healthy living and to be strong and also to feel good about yourself, to look good. Looking good is okay. But if I have an idea of being physically healthy and physically good-looking, then what about spiritually healthy and spiritually good-looking? That my soul should be beautiful. Really, I'm in this world using my body to build my soul. And ultimately this world, the world is built through kindness and through the idea of fixing its broken pieces. So what I accomplish in my lifetime for myself is not always for myself. It's for me and everyone else I can affect. And it's also for the world that I'm affecting. And this is what we're here to do. We're here to build and complete and make this world perfect because what we want in the end of this is a perfect forever world and a perfect forever me. And that's why we're here and that's what we're going through. And the shabas that we experience on Saturday is the end result. And the haba that we're going to, God willing, is the end result. And that is the forever life in the perfect world that we built with our own sweat and blood and energy and together with Hashem. And we become partners in ourselves and partners in a world that we're going to share forever with Hashem, our creator. And now, who's working towards that goal? Who is going to be a part of that goal? So, we're going to address the types of souls that Hashem created and and how they can or cannot be in there. And but first, we're going to discuss also we're going to use as part of our discussion is the whole concept of reward and punishment. in in in in other words the good life and the hard life. Why people suffer and why people have a good life. And the biggest contradiction that we see when we look around is this. We see so many good people, good-hearted people, generous people, wholesome people, you know, people that don't that couldn't hurt a fly and they suffer. And we see really evil people worse than animals that abuse and take advantage. We we there's no shortage of evilness and evil people in the world. And we see them prosper and have a good time dancing and partying their life away. And and and people can become confused. Some people say, "Why am I here and he's there? I should be there and he should be here." Good people should have it good and bad people should have it bad. If there's a fair God somewhere up there, which there is, then good people should should be should be rewarded and bad people should be punished. So why do we see good people punished and bad people rewarded? That is one of the biggest contradictions in this world which caused many people to believe that there is no God. But of course Abraham Abraham our forefathers saw through that confusion and we have received a tradition and we know that really it's all from God. The good and the bad is from God and why good people suffer is from God. Why bad people prosper is also from God. Everything ultimately is from Hashem. Okay. So let's let's get started. We're going to look at two two sources we're going to look at and then we're going to go back and discuss this whole idea of of the souls we mentioned and so let's get started. So in the Talmud in in the chap in in a book one of the Talmud meas called orot in ini um there's a story there a beautiful story on the 10th page on the side B it says like this I'm going to read it in Hebrew and translate it into English and then we'll discuss it. Okay. Um, I like stories. I want to start with the story and we're going to look at some more information after. But let's start with the story. So, it says like this. Darash Ravisda. Rabbi, the son of Rabbi, he explained a beautiful verse like this. There is a futility, some kind of like unstandable, pointless thing that happens in the world that there are righteous people that get what the what the actions of the wicked that get what the wicked get. And there's a further confusing thing and there are wicked people that get like the actions of the righteous and king Solomon who's the author of this verse says at the end I say this is also futile and and ununderstandable. Okay. So that's the verse. Beautiful verse very deep verse. Let's let's read it again and understand it in English before we see that what what what the rabbi wants to show us. And so it really again I'm going to do only English now and so we can fully understand it. And it reads like this. There is a futility in this world something that just breaks your head because it doesn't make sense that happens on earth. And that is that the righteous people get the same as the wicked people and there are wicked people that get the same as the righteous people. And this is also futile and very you know confusing. If we look closely at the verse, it mentions twice that the righteous get like the actions of the wicked and the wicked get like the actions of the righteous. And what are these actions? So let's let's try to process this. Righteous people have that definition of being righteous because of their good actions. because they behave the way God says we should behave. Wicked people are called wicked for what reason? Because they're they're behaving in an evil manner. They're behaving badly and they're not behaving the way God really instructed us to behave in this world. So the actions that we're talking about are the good actions of the wicked of the righteous. You the good actions of the righteous and the bad actions of the wicked. And so ultimately this message according to the way it's explained is pointing at the idea that when you do good you deserve good and when you do bad you deserve bad. That's what this verse means. Righteous people do good and they should have good. Wicked people do bad and they should have bad if this world was being run properly. If this world was running in the sensible way that it should run. However, there's a monkey wrench that Hashem threw into his system. And that is the ununderst understandable thing that even Moses, Mosher Rabenu, asks God when he was talking with him on Mount Si. Mosher Rabenu in one of the conversations between him and God asks God, "God God, I even I me Moshe Rabenu, I can't figure this out. This is no one can figure this out. Why do righteous people suffer? They're good. They deserve good. Why do wicked people prosper? They're bad. they deserve bad. This is the great question and the idea is called the righteous that suffers and the wicked that prosper. And I'm gonna we're gonna look at a mission now in ethics of the fathers perot that brings up the same point and we're going to discuss it and then we're going to come back to an answer for what's going on in this riddle type of verse from Muhammed. Okay, so let's do this. In the Mishna it says like this says so he says we we Jewish people and and all of humanity even the deepest intellects Aristotle Plato the great Sadikim Mosu himself that spoke face to face But God didn't have a full answer to this. We cannot understand the serenity and prosperity of the wicked, nor can we understand the afflictions and the suffering of the righteous. It's it's it's it's a Badenu. It's just too much for us to understand. So comes King Solomon who's known as the wisest man that ever lived. And we say ever. That means he surpassed even Moshe in wisdom. Not in in in prophecy or righteousness, but in wisdom. And he says like this, this is what he's trying to teach us. He says that there are righteous people that God treats that God treats them as if they were wicked. What does that mean? That means there are righteous people that God punishes. If they're righteous, how could God be punishing them? So there are two two types of answers we're going to discuss now. But before that we'll answer the second part. And there are wicked people that God rewards as if they were righteous. And that's also complicated. So let's appreciate in the case of the righteous. So what does it mean? God causes the righteous to suffer as if he was wicked. But he's not wicked. So why should he suffer? So the two answers are this. Sometimes as a righteous person, what it means is he's majority righteous. Most of the time he's righteous. But there are some minute, you know, minute sometimes that he's not righteous. So God wants a person to be perfect and get a perfect reward in the next world. So what he does is he he punishes him for his mistakes and the things he did wrong or the things he's missing for his few sins or for the few things where he wasn't righteous. He makes him pay for it in this world and he suffers like like a wicked person should suffer. But the reason is that so that he could come to the next world, the world to come and not have to suffer and receive the good that God that he deserves for all of the good he did from God. That's okay. So that's one explanation. The righteous that get like the actions of the wicked means that just like the actions of the wicked should be punished. So this righteous man is being punished but he's righteous. So why is he punished? So the first answer is because of the little bit of wicked that he has that he's that that he has as part of him because he did some wicked things. Those wicked things he's punished for and harshly but in this world in order for him to not to be punished in the world to come and there this is beneficial in many ways. Number one he he saves himself the idea of punishment later but it's it's there's an added bonus. The sages show us and explain to us that the punishment in hell, gehennam in Hebrew, is is much worse than the punishment here. And so God's really offering him a bargain, a a discounted punishment in a sense. And again, I don't want to treat punishment lightly because it's it's very suffering and I'm not belittling the suffering and pain that anybody goes through. It's life is hard and we wish that there'd be no suffering. And God can forgive and God does forgive and may we see his forgiveness. However, the punishment that this person goes through in this world is 160th of what he would perhaps have to go through in the next world. And so, not only is God paying punishing him now instead of later, but he's punishing him much less now than the punishment would be later in the system that God created. And there's another way for this person to avoid punishment later is through doing chuva from repentance. But that's that depends on the level of of of repentance. There are people that repent wholeheartedly and there are people that repent out of force or out of fear and depending on his level of repentance it would erase and save him a lot of punishment depending on how much he repents. The highest level of repentance which is from this great great inner love that's for Hashem's sake more than his own sake. It's from absolute love and this horrible feeling of betraying Hashem. It's pure love that level erases all sin and all punishment. Anything less than that there'll be a variation. Sometimes the sin is fully forgiven, sometimes half, sometimes less. And there'll be what to deal with later. So that's how to understand the beginning of the verse according to this person who has sinned. What about a sadic which there are a few sadik that never sinned, right? What about a sadic, a righteous person that doesn't have really anything to fix because of sin? So there are different things that could be happening as well. Number one, there's a thing called suffering of love. It's a very very high level of suffering of love. And I think the the the easiest way to explain it is this. Sometimes God punishes the most righteous people among in the world. But it's because they accept to be an atonement for others that that sin. Meaning sometimes the world and the the the idea of God's strict judgment on the world needs to be released because again, reward and punishment is a system created by God that's very real. And when there's sin and when there's betrayal, so the idea of God's kingship malus in kabala becomes full of of of of like of of strictness of judgment and it needs to be released spiritually. It needs to be released. It that's what's fair and that's what's just. And so it could be released on on on many people. Sometimes it's released on on a very righteous person and he's because he's like an atonement for the entire generation. Now let's not confuse this with obviously someone will hear this that's happens online all the time as ohh you see they believe in they believe in our nonsense that we worship what a Jew I don't believe in that we don't believe in that there there's a true Torah concept that they mess up they don't understand what these things mean they think they know kabala they don't know kabala and they created a religion of nonsense of of of of lies and of mistakes we don't this is not a support for yashka for for what they call Jesus this is that he's our brother and he's also suffering and one day. Hopefully, he'll he'll he'll have to stop suffering in hell and join the Jewish people one day. But this is this is what I'm saying that a righteous person is an atonement for the entire nation and generation of people. It has nothing to do with the the Nazis that they're saying. So the idea that a righteous person suffering is an atonement for the generation. We learn in the Torah actually from Miriam and other sadikim that are killed. When a sadic dies, it's an atonement for for the Jewish people. And we see it in in Rashi, the mafarim and the zor. It's it's it's a very accepted idea. It's no secret that we're trying to hide from anybody. And so that's really it's it's sourced in in the Torah. And that's that's how it works. It's also not fully understandable. Um you know, because why why why does God choose to to to punish the righteous man instead of just punishing all the wicked people? So it's part of this confusing idea of why the wicked don't are not punished and why the righteous are punished. But it's one of the examples is a great saddic that that doesn't deserve to be punished at all is suffers in like dies a harsh death suffers and and takes on his own you know afflictions in order to to to appease this concept of God's judgment this this harsh judgment of God which is part of the world he made which is the lower level meaning there are there really two levels that God created when he created the world and two ways he relates to the world the core core and essence of how God relates to the world as we began this talk. Pure love, it's pure love and there's nothing else but love. But the system that he created that that love should be channeled through is a system of reward and punishment and accountability in order to make the good that we receive as perfect as possible. And so on the level of reward and punishment, it's real and there needs to be punishment sometimes. But the essence of God is really love. And even that punishment that we have to go through sometimes is only because God loves us. And again, like we started off saying, sometimes that love just hurts. But it's God's love. And again, we're allowed to say, "God, I don't want the love that hurts. I want the the love that doesn't hurt." We can certainly ask for it. And even better, when we're speaking for someone else, we can beg for it and almost demand for it and maybe even demand for it because when you're loving your fellow, that's meritorious. And God loves that. And that changes God's mind. Believe it or not, we can change God's mind. How? And when? When we become godlike and can overlook our own selfish needs and cry and beg and demand for our fellow, that's godlike. And God says, "You've you've affected me. You you are causing me to change my mind because of your self-sacrifice." And so when this sadic actually takes it upon himself to suffer for everybody else, it's an amazing thing. Hashem says, "You're changing the world. You're bringing this world closer to me and closer to to Mashiach and closer to Alaba." It's an amazing accomplishment. We find with Rakenu, Rachel, our our foremother, she said to Hashem when when when the Jews were about to be annihilated, there was idol worship that took place in the beta mikdash in one of the wicked generations with one of the wicked kings. And Hashem said, "I'm destroying the Jewish people." And all of the righteous came before God and said, "Don't, don't." They all pleaded with him. None of their pleads were heeded to. God rejected all of those pleads from the greatest, the the avot, the the forefathers, Moshe. They were all rejected. But Rachel came forward and said, "I gave up my husband for my sister." You can overlook the betrayal of your people. Like a wife that betrays a husband, I gave up my husband. I I I put myself aside. you can put your needs aside and you can forgive. And Hashem said, "To you I accept I accept your pleads and on your merit I I forgive the Jewish people and I won't destroy them." That's that's what a mother does for her children. That's what we can do for our brothers and sisters and that's what we can do for the world. Hashem will never be upset with you if you plead and beg and cry that he should have ramanas on someone else. Certainly for yourself also, but for someone else, that's godlike. If I'm praying that I shouldn't suffer, that's just like any animal screams that it doesn't want the pain. Nobody wants pain. But when I can be concerned about my fellow's pain more than my own, that's an even higher level. If I'm pained, let's say you have person that's childless and he he says, "Oh, you know, I can understand. I can manage somehow. I know God kept children for me and I love I forgive God. I don't have to forgive God. I love God and I accept it. It must be what I deserve. But my neighbor, he's such an awesome person. He's so amazing. And he has no children. I can't understand why he doesn't have children. Me, I understand why I don't have children. I don't deserve children. So fine, I accept it. But him, Hashem, you have to give him children. He He He deserves children. Maybe I don't. He does. That that's godlike. And when we behave like that, we will see Hashem again because he wants to be with us when we behave that way. This is what it means when a righteous person suffers and for the different reasons and there are more reasons but I don't I don't have the you know I'm not sure there some of them are so deep that it's not it's I'm still working on them for example and this is probably going to be cut out of the video. Uh there's another level where the righteous person just suffers. It's between him and Hashem and that I'm going to talk about it. Okay. There's an even there's a third level where we see a righteous person suffer which is the most difficult to accept and understand actually will never understand it until Mashiach comes and this is again Mosha Rabenu our leader and our greatest Torah scholar that comes before God and says God I don't understand Rabbi Aka this great Rabbi Aka that sacrificed everything for you at the age of 40 began to learn olive bed and became the greatest sage in Israel. If you have him in your kingdom, what do you need me for? Why are you choosing me to give your Torah and not Rabbi Aka? He He's far greater than me. And Hashem said, "Of course, I know what I'm doing and I want Rabbi Aka for what I want him for, and I want you to to receive my Torah and give it to the Jewish people." Then there's another story. Moshabeno again is looking at the future of Rebaka and says, "God, I don't understand. How can you let Rebecca die in the gruesome, horrifying, painful way that he died by the Romans by taking a steel comb and combing his body, the skin to the the the the crying and the pain is beyond beyond." He says, "How could that be the reward for a great great righteous man like Rabbi Aka?" And there is no answer to this question. You know how I know? Because God didn't answer him. God simply said to Moshe, "Moshe, remain quiet." Because this is what came up in my mind. In my mind, the mind of God that's beyond us, being able to perceive God decided he wanted this. It has no explanation. It's not punishment. Punishment makes sense. You you you broke something, so you got to pay for it. You got to fix it. But but Rabbi Kea didn't break anything. In fact, he fixed everything. So why is Rabbi Kea being punished? There is no answer. There is no human logical answer. It's beyond us. Hashem says to even Moshe, be quiet. This is what came up in my mind. And God has secret hidden mechanisms that are beyond us. And that's why Rabbi Kea suffered. And this is the highest level of a righteous person that suffers. Now that we've looked at why the righteous suffer even though they're righteous with all of the different explanations, let's look at why the wicked prosper for a moment. Okay, so we said that the wicked sometimes prosper in this world when they should be punished. So here we're introduced to a new concept and that is this. Sometimes God pays the wicked person with good even though he's wicked because even that wicked person is not totally wicked. He has some good. He was nice to his mommy. He helped the neighbor cross the street with her groceries. You know, he was a good friend to so and so. So this wicked man as an overall definition of him is wicked. But everybody does some good. So God in this case wants to pay him for his good in this world in order for him to have nothing to pay him for. No more good left to pay him in the next world. And so essentially, there are people that are so bad that God decides, I don't want to help you fix yourself anymore. I don't want you to be fixed because I don't want you in the world to come. I want you to be paid for what you deserve. Because there's a there's a principle of how God runs his world in that he doesn't let any good deed go unpaid. Every good deed that any human being ever does will be paid. And that's why this wicked man has to be paid for his good. But he doesn't have to be paid this eternal good because he was wicked and he doesn't deserve an eternal good. An eternal good is not just getting what you deserve. It's getting much more than you deserve. So he judges this wicked man because he was mostly wicked. And I mean let's we could just there's no shortage of categories to understand who we're talking about. Someone who kidnaps people, someone who sells people to be sex slaves, someone who steals everybody's money, old people's money from their bank account and they commit suicide. We have tons of people that we could put in this category and and and so so it's not complicated who we're talking about, but there are people that are evil that don't deserve to be in Hashem's world forever. And he says, "You deserve to be rewarded for what you did that's good. And I will pay you in this world. And so when you die, you will have nothing left, no credit left, nothing to be paid for, and you won't have a place in the next world." And that's the secret of why a wicked man suffers is because is because God does not want him to be in the next world. So he pays him his good in this world. He lived a physical life. He lived a selfish life. He was not kind. He was not giving. He destroyed God's world. He broke God's world. He destroyed people and broke people and killed people and and abused people. And so he doesn't deserve to be there. And he but he will get paid the good that he deserves. That's very simple, very straightforward. That's why the wicked prosper. Okay, so we've kind of solved the the shot over here. We know what's going on now. We know exactly what it means that why why righteous people suffer. I'm sorry. Yeah. And why wicked people prosper. We have different explanations which resolves the the garra and also the Mishna and Perky ethics of the fathers. There are a few more places where this is discussed in the Talmud which we're not going to get into the details. But there is one issue that comes up now which we're going to try to solve and it's going to bring everything together right now. Who are we talking about? Who is this righteous man? Who is this wicked man? Who are we not talking about? Who are we not talking about? And this brings us to a very important verse. The source for all of this idea that God punishes the wicked in order to destroy them in the end is a verse from the Bible from the Torah invar. The words are that God is mishm God ismav. God pays the wicked to their face. which means that God pays the wicked in his lifetime in this world to destroy him to to get rid of him. And that's a verse in the Torah that's talking about when the Jews are going to go into Israel and God is warning us do not follow in the ways of the non-Jews that lived in Israel that destroyed Israel and that idol worshiped idols in Israel and they did all kinds of crazy and sick perverted things. They killed their own children in in idol worship. They did promiscuous things. They did be bestiality. They raped people. They did homosexuality. And all this is forbidden. Don't follow their immoral ways. But be holy and righteous and follow my ways. And at the end of that discussion there, God says that he pays back the wicked in their lifetime in order that they should have no place in the world to come later. And that is exactly what we've been saying that for the little bit of good that they do he makes sure to pay them and then he punishes them through suffering and then he they and their soul is destroyed means that they're destroyed. Okay. So now let's appreciate there is a person that we now understand Hitler and you could fill in the blanks whoever you think is your candidate for the worst person that ever lived. These type of people don't deserve to live in Haba forever. Why should they? So these people are destroyed by God that the verse says it. Now the question is who are we talking about? So we've discussed right now that there are three types of people in the world. Let's go back to our original discussion and apply the lesson and who is this lesson four and two and and what are we talking about in the end of the day? And here's the truth, the whole truth and nothing but the truth and to be continued because there's always more truth to come. And here's the point. There are three types of souls. said there is the soul of Ben Noah the descendants of Noah which means humanity humanity as a whole then there are part of these souls from that are part of humanity convert to become Jewish that's another part then there's the arvra the mixed multitude that kind of joined the Jews at Hareni and converted and are part of the Jewish people they're not part of the 600,000 root souls of Israel but they are part of the Jewish people and they're Jewish today they're Jewish and then there's the souls of the the of the tribes of Israel that are 600,000 root souls which include all the children of Hashem when the verse says banamashem that you are children of God that we have a part a divine soul in us a holy soul it's these are these are the people we're talking about these are the official real 100% Jewish people by converting you can become Jewish and again we have to discuss what this mixed multitude what their status is and now we're going to so on the surface we know that a righteous person suffers and a wicked person prospers sometimes and and the reason is to get rid of the wicked person and the righteous suffers so that he could be an olaba who is the righteous person and who is the wicked person. So when we apply this lesson to these three types of souls. So let's start humanity as a whole. Humanity as a whole were were created for a purpose. God created them. God loves them and they have an opportunity to be connected to God through doing the will of God in the mitzvah in the commandments that he gave them. There are seven general commandments that are that are that apply to all humanity and also applied to the children of Israel before they got the Torah. And if they follow those commandments, if they believe in God and they do their best to be good people and what we call and they become pious and righteous on whatever level they're able to attain wholeheartedly for God, then the we are taught that they have a place in the world to come. They have a place in the world to come. Meaning that if they're not perfect, that's okay. God doesn't only expect perfection. In fact, he we never can give him perfection. They have a they've been good people. They they've tried to make the world a better place. They believe in God and they try their best to serve God. And that is manifest in different ways today. Not everybody understands that that the real way is to be a Benoak, not to be Christian or Muslim or or any other type of religion. Now, the idol worshiing religions are complicated. We have to try to get them this the idea that that's wrong. God does not appreciate idol worship. And hopefully they will outgrow this and and and turn away from idol worship. But for the most part, all of these good people that are today Christian, they are good Christians. There are or or or Catholics, I'm not sure the details. Again, you're not allowed to believe that Jesus is God. But if you don't believe he's God, but you believe he's special and because he is he was he was he's a Jew. He's ultimately always going to be special. Uh he made some mistakes he's got to fix. But if you believe in in in in Jesus that he can help you connect to God, but that he's not a God, that's okay for non-Jews. and if they believe in him or if they believe in Islam, but they're good people. They don't hate the Jews. They don't they don't kill and destroy and think that you could steal because if you're not Muslim, if they're good Muslims and good Christians and good whoever you are out there, uh for the most part, you can earn a place in the world to come, you're there. Which means that God will punish you for the bad you did, but he will reward you for the good you did, and he won't necessarily punish you to get rid of you in if you're a good person. you have a place in the world to come. It's a it's the Talmud says it in the Jerusalem Talmud says that the the pious of the nations of the world have okay so they have if they deserve it if they're if they have a level of piousness that that they they qualify they're in if they're wicked like we said before where they're really wicked and they did very little good. So then Hashem pays them in this world and they don't have a place in the world to come. their souls do not go to the world to come. Okay. Now, let's look at the arvra. This mixed multitude. Now, although on a physical level they're Jewish. They have britila probably and they scream for Palestine probably and other things that they do. They're Jewish, but they're not spiritually Jewish. So, here there's a difference. They're not really fully spiritually Jewish. So, for them it's interesting. If they do chuva, if they repent and if they're good and they follow God and they believe in God and they trust in God and they follow his mitzvah, so then they also have a place in the world to come. They are they're in the world to come. They have that place and they're not treated that God will give them the good now. So that destroys them from the world to come. If they were good and they did chuva, they have a place in the world to come. But if they were wicked and they were against the Jewish people and against God, then their their souls are destroyed also and they have no place in the world to come. Now, let's deal with the Jewish people. And this is the difficult part of our class since it's going online and the entire world hopefully will watch it. And this will become one of the the, you know, one of the viral videos out there. And so, here's the difficult part is to tell the truth, the whole truth, and nothing but the truth. And that is this. Unlike the first two categories where your entry into the world to come, this perfect, beautiful, forever world, is dependent on the rules of reward and punishment, meaning you have to deserve it to get it. So now we're going to go one level higher. We said that there's a level that God exists on that's above reward and punishment. That is just pure love, unconditional love. So now we're going to discuss that. Why? Because the souls of Israel, which are called children of Hashem, which are called holy righteousness souls in essence, part of the 600,000 root souls of Israel, and they're called the elamal, a part of godliness. These souls cannot be erased, cannot be destroyed. These souls, no matter what they do in their lifetime, even if they unfortunately become wicked, even if they do idol worship, even if they're as wicked as the wicked kings that that destroyed Hashem's kingdom, they were horrible for the Jewish people. They were very wicked. These souls, there's nothing they can do to be destroyed ever. Not one Jewish 100% soul from the 600,000 root souls will ever be destroyed. Whether he's evil or righteous, he is going to be in the world to come. However, there are no free rides in life. He will have to fix have to fix the problems he creates and the brokenness that he adds to the world and himself. Which means that for him it's a much more complicated much more repeated type of journey. He has reincarnation to come and try to fix and to suffer. He has extreme suffering. The the Jewish souls that are evil, very evil, could be suffering in gehenn in in the nether worlds for millennia. I mean some souls that are so bad they can still be suffering in in in in hell because why? Not because God hates them and he wants them to suffer forever and then destroy them at the end. out because for them the suffering is is again it's this tough love and the suffering is really because Hashem says you are part of me and you are part of Israel you're one soul the Jewish nation is one soul divided into many bodies the millions and millions of bodies that have existed but we're one soul and one soul cannot be destroyed nor can a part of one soul be destroyed because we're one soul and so the nation of Israel then the schmot Israel that came out of Egypt the shishim rebo Oh, they are guaranteed a place in the world to come like the Mishna says in San certainly and if they were very wicked they're going to suffer if they could do chuva that'll help but no matter what there's nothing a Jew can do to lose his ultimately he could have ket spiritually severed temporarily he cannot deserve a portion in the world to come like the Mishna different the Talmud says that certain people that do certain sins don't deserve alaba certain souls don't deserve to wake up when the in the resurrection of the dead. But that's all just talking about limited to a certain part of it. In the end of the whole process of Messiah and the world to come, even the souls that the the Talmud says won't get up and won't be there. Ultimately, they will be there. Meaning, they don't deserve to be there. They deserve to suffer. And so, the Mishna tells us that on some level, they kind of don't deserve it. But on the other hand, since they're a son of Hashem, and since they're a part of God, and since we're all one shama, they have to be there. So when they're done with their fixing, they will also be there and it will be at the end. For example, one of the great cababalists brings in his writings, he's the Yoseph of Baghdad bases on a zohor which everyone follows. There's no there's no here that the first period of the resurrection of the dead, these very wicked souls could be stuck and they don't get up. But at the end of the resurrection of the dead period when it'll be the final final end and it'll be the world to come will be officially start and the forever life that we're waiting for at that stage even the most wicked that the that the Torah says won't wake up in the resurrection of the dead will finally wake up. And so what comes out is and I I know I'm repeating myself but it's important that people get this very clear that in the end of days good people have have a poor portion of the world to come. Bad people in general can lose their portion in the world to come. But for a Jewish soul, an ashama, a godly soul, and and a and a part of this oneness of of Kalis, there's nothing they could do to lose their soul. They're in the hard way or the easy way. If they listen and do Hashem's mitzvah, so they're in because they listened. If they reject Hashem and his mitzvah, then they'll have to suffer and fix the brokenness and the damage they made. But when they fix it, and they'll be forced to fix it, they'll be in. And then we'll be together as one and we can look each other in the eye and be one and equal because we will have each have paid in the way that we paid. The suffering will be their payment. But they'll be they'll deserve that world to come and we can all live in a oneness and a respect for each other in this perfect world forever. That's what we're hoping for, praying for, and that's what we're working towards. May we see in our lifetime. We don't have to die. No one has to die anymore. We should all live to see Messiach and all of the souls of Israel rise and live forever together as one after all of the fixing that has to take place is accomplished. And even more than that, we can pray and beg Hashem to just love us more and just be more forgiving and bring us there now. May we merit somehow some way to just spare ourselves and our brethren for and the world from need needless suffering. Just we have to find a way to love each other more. And then God will love us more. And may we be saved from all of the destruction and suffering that may lie ahead. And may we see miracles and love and the world to come and world peace and all of the blessings and all of the greatest dreams beyond our dreams. Amenu. Amen. >> Amen. Crazy, bro.