So His Brothers Envied Him...The Envy of Ephraim Shall Cease with Rabbi Aaron Dovid Poston

Heat. Heat. [music] [singing] [music] [singing] >> [music] [singing] [music] [singing] >> Shalom everybody. Welcome back to the midash. Welcome home to Torah. A warm welcome home to Torah. And we're in par. And everyone knows whoever watches this channel and this year we use the clear car as the basis for our discussion. And we encourage you also to follow the text. It's textheavy but it's also spiritually packed. Um so if you're interested in following the Hebrew sheets which I do suggest down below in the description box there is a link. You just have to find the right para the right shear the right title and the right year. Um the clear oh if you're interested in the English source sheets send me an email. So the clear we're using actually a safer called ear gioreim written by the same schlomma fry the tamud muhak of the maharal it the book is called ear gi boreim and what he usually does he starts with a medish and then goes deep deep into the theme uh Jewish fundamentals always such packed with Jewish wisdom and it starts off with this medish in brachit raba 84 three. So it brings the verse the very first verse chapter 37:E1 in Genesis which says according to the English right it also has the Hebrew miguran so Yakov dwelt in the land of his father's sojjoinings in English you wouldn't pick this up but the difference between Yoshin and Gore Yoshv is like a permanent dwelling And to be a g or the word gore is to live let's say like a nomadic lifestyle moving from place to place a wanderer. So in English he dwelt in the land that his parents moved about. So a lot of alarm bells should go off. What is why isn't it consistent? The clear car explains in other places. It should have said yoshv yoshv or mor gore. Why is the we'll call it the anomaly or inconsistency in in the in the verbiage here. And what do we see right away in in rashi? First of all, it says vos, right? When yakov sought to dwell in tranquility. Yoshv is like we call yeshiva sadas. When your mom is you have a tranquil mind, your mind is at ease. You don't have distractions. You're able to sit and learn or you're able to concentrate. That's called yeshiva sadas. So when Yakov sought to dwell in tranquility, the troubles of Yoseph sprang upon him. And we're going to see in the Hebrew the word the words that are used especially in this medish um that the rogues Yseph was kett. Okay, good. We have a few more people online. So what Raji begins by telling us Yakov had sought he was bikes lee bisha he wanted to dwell in tranquility and all of a sudden the troubles of Yoseseph sprang upon him I think that's an okay translation but rogue is rogue is like anger wrath something happened now why is it called the the rogues show that we're not going to really deal with tonight but I'll give you some background in a second so Rashi continues news, the righteous seek to dwell in tranquility. Now, where do they seek to dwell in tranquility? In the world to come, of course, in this world, it will be great not to have distractions, but this is a world of action. This is the world where we grow and are tested and exercise our free will and we're going to experience maybe mistakes, maybe um um what's the word I'm looking for? Challenges. And that's not always comfortable right today's world I think in the universities they have developed what they call safe spaces and those safe spaces nobody grows in a safe space right the only way to grow is to have challenges so what does Rashi say that Hashem said now we're going to see others it's the Sutton the Sutton well remember the Satan is only a an obedient agent of God so if the if the Sutton did it or the Sutton said it there's no reason not to say. Hashem said it. So said the holy one. Blessed be he. What is prepared for the righteous in the world to come is not sufficient for them. But they seek also to dwell in tranquility in this world. Not going to have it. God's not going to have that. And he he brought the sale of Yseph. He brought it. It happened. Even Yseph himself says at least why he was sold to Mim telling the brothers it's okay. It's all in God's hands. It was all meant to be. Okay. They they did have guilt and they were guilty [cough] doesn't negate the guilt but Hashem allowed it to happen and it was part of the plan. So go back into the actual majar Yakov. Now Yakov didn't actually say these words that we know of. This is the words of Job. Job in chapter 3 26. What did the midish um claim that Yakov said? And we're going to apply it to Yakov's thought process that Yakov actually said this in his head. Job is the one who said it out loud and it's in the Tanakh. Look at number two in the source sheet. I was not at ease neither was I quiet and I did not rest yet trouble came. So in the Hebrew lov shali that means I didn't have tranquility. I was not silent and I didn't rest and what happens and all of a sudden trouble how do they translate it here trouble trouble came so the medish actually explains each of these words what does it mean I wasn't quiet means I wasn't quiet from loving from the troubles that loving placed upon me I wasn't quiet Loi Medina, he wasn't resting well because of the incident, the rape, the uh the kidnapping basically the whole situation surrounding Dena and Liv Shalafi and I wasn't at at peace or tranquil from Asaf. Asaf continued to give me trouble at least in the early part of his life and as a result for some reason Vavo Roguez what does it mean in that puss that Job said and trouble came upon me rose that's where Rashi got all this from it was the again what does it mean the anger of Yseph I'll give you some background real quick Yseph as he is a sadic but he wasn't perfect he had some faults okay whether it was telling over the dream when he should have not, whether it was, you know, looking in the mirror a little bit too much, whatever issues Yseph had. Okay, that was not really enough because to be punished because a person is not punished between um let's say let's like this if someone commits a crime in this world and there are witnesses and there's a court and there were warnings. So the person gets taken to court but they're going to and he'll be tried as an adult once he's 12 or 13 depending if you're a female or a male. But what [clears throat] happens is Hashem has so much mercy on human beings. He created us, right? He knows how, right? We're just flesh and blood. How how how faulty we can be. And so he gives us seven years or eight years grace period where we're not held accountable in heaven for the sins that would be normally held accountable. Okay. In heaven. So he has raman such mercy on us. So Yseph, how old was he? He was 17 years old. But the word even the word katza kuffs is a language of springing. It jumped meaning there there was it happened quickly. It didn't happen when he was 20. So part of Yseph's cell was due to his own uh shortcomings. But also Yakov himself did not honor his parents properly in the full way for 22 years. And how long was Ysef gone from Yakov's life? Also 22 years. So it was like a combination. The clear explains that it was a combination of Yakov's shortcomings and Yseph's shortcomings that made it happen earlier. Otherwise, it would have waited until Yseph was 20. The last line of the midish is od midash bikes lee bisha. Yakov sought. He desired to live a life of tranquility cuffed to Olaf rose and sprung upon him this we're going to call it anger trouble wrath whatever it is that had to do with Yseph now we'll begin the next paragraph we find now this is very fascinating we find in many places throughout the banimu that children could be, maybe exiled on account of the sins of their fathers. What does that sound like to us? We're still in exile. Did we sin that we should be in exile? On one hand, we can say absolutely not. What did we have to do with 2,000 years ago? Well, the truth is we're still we're still holding on to that same sin because tell us that any generation where the base of mikdash is not rebuilt, it's as if we destroyed it. Meaning we are still battling with the challenge of a Israel for the love of your fellow Jew. [clears throat] So this is a problem. There's a problematic concept as we'll see there's a contradiction in the Tanakh itself. Why should children be held accountable for the sins of their fathers but if we look in Lamentations it's in um in a chapter 5:7 it's number four in the source sheet it says our fathers have sinned and are no more and we have borne their iniquities. You understand this is this is Judaism, okay? This is not Christianity. We are the messianic people. We are the servant in Isaiah 53. Okay? Our fathers have sinned. They're no longer here. The fathers, we're talking about long gone already. and we are carrying their sins. We're we're somehow shouldering them. We are suffering because of their sins. Okay. So, how does that work? Four lines down that children are actually punished on account of the sins of their fathers. But when is that? When is that? It's only when they are still grasping when they're still holding on to the sins of their fathers like we find is in Gomorrah says such a thing and it's just like we find these negative traits some type of imperfection some type of character uh immaturity, however you want to call it, we call it sin. That there the children of Jacob, who are the Benakov Israel, that's us. We were still holding on to the um the children of they're still holding on to the sin of their fathers. And this is an interesting phrase that they chased after the rope. They're chasing the rope that's following the dele which basically means um that see the rope is following the bucket. So there there's trouble after trouble, loss after loss. We haven't learned the lesson. Now's the time. Wake up, boys and girls. Right? Now's the time to wake up and and put this to rest. He says this is what caused all of the troubles, all the hardships that we find that we are finding. That's what he says that it's if someone is standing in no and waving their hands, but it's not. They didn't really abandon their evil traits. And it's like galut. Galut is exile. And exile is supposed to, right? There's a lot of things that atone. Exile is one of those things that are supposed to cleanse us from our sin, but it's like someone who goes into a mikvah. He's holding on to the negativity. He's not going to get cleansed. The sherit itself is some kind of uh possible eight different rodents that that give off a spiritual impurity and yet the person is trying to cleanse himself in the mikvah. But if you're holding on to the sin. So we're in the gullis. We're in the exile. And we have an opportunity to mapp this atonement only happens when you do chuva. Again, suffering is also part of the cha process. And what happens? What happens is it's we are just as guilty as we as they were from the very beginning. We didn't clean up our act. we haven't fully um purified ourselves. Wouldn't it be interesting to know what it is that they did? So he says we find by the the brothers of Yseph that they also they were nit GNU they were acting shamefully they were um um dirtied let's say with these these three character traits that are that are not good and what are they kina jealousy that's the first one and how do we know the puss says 3711 in Genesis you'll see it number six on It says it. So his brothers envied him, right? That the brothers were envious. They had kina. Remember that word kina. And what else? What other problem did they have? They were gossu. They had a certain level of hodiness of arrogance. What did they do? that they had this gossu they distanced themselves from the children of the handmaidadens, right? So there were they were children of the handmaidaidens. Remember the Torah itself sometimes it calls Sila and and Bha as wives. Sometimes it refers to them as handmaidadens. So were they full-fledged wives or were they not? Apparently, they were full-fledged wives at times. So, the the why would they treat them with disdain that they distanced themselves from these these brothers? That's a problem. That's that's arrogance. So, keep in mind, guys, we haven't overcome these issues yet. And the third, which I I have a hard time understanding why it's separate than the the second, but that they actually called the brothers slaves, which implies their father. It's a really it's it's um it's an insult to the father. So yeah, to call the father's sons, your brothers or half brothers, slaves. But anyway, the very fact that they called them slaves, remember the concept mida kan measure for measure. When there's a punishment, God wants us to know what was the crime. And so he's trying to give us a message. It's not just for punishment's sake. It's a message. It's a message that God loves us and wants to see us do chuva, return from our evil ways. And as a result of calling them slaves, we ourselves, the children of Ben Yakob Israel are sold into slavery to the nations of the world. Now you can read the stories in the Gomorrah about what happened in in Italy, in Rome, right? The it's horrible how even the curses explain that we're going to be sold into slavery and it's going to be people aren't even going to want to buy us. It's going to be so cheap. you have to give them away for free. So unfortunately we do have we have a lot of stories of of this. So also for the sin of arrogance also this caused the children bene to be exiled. How do we know in Isaiah chapter 3 verse 16? You find this on the source sheet number seven. Right? is describing the daughters of Zion are so vain. We can read the whole the whole the whole verse but basically the gore is a is a language of pride of of arrogance also because of jealousy. We're going to equate jealousy and anger in a second, but let's just start with jealousy. That jealousy for the sa for the sin of jealousy also we were exiled or it's part of our exile. Look in Isaiah 11:13, right? The the puss is talking about a messianic promise. What's going to happen? The envy of Ephim shall cease. And later on the in the verse, Ephraime shall not envy Yehuda. So visara fry the the the the jealousy of a fry will be removed and later on a fry as Yehuda Ary will no longer have this jealousy towards Yehuda which implies as the clear says that there was jealousy during the exile we didn't learn right at the very end it's removed which means we got to work on it man and make it happen this is going to bring about the redemption The clear card says at the end at the bottom of that paragraph that implies that up until this point until the messianic time happens there was jealousy within the Jewish people amongst Ben is Benovashus alo like will be explained shortly the simple explanation each in its own place according to the fundamental concepts we will discuss and this is what it says in the medish 847. Now it says that Yseph brought this evil report to their father. Okay 372 you'll find that number 11 on the source sheet. You know what? Before we do that, let me just mention real quick the the medish itself and then we'll talk about the verse. So we already know Yseph was 17 years old. Yseph Ben Chev and you say he was a lad. This is the the medish. You say he was young. It is because he would perform actions of a lad. In other he was acting as an immature adult. >> He would groom his eyes, lift his heels and curl his hair. Okay, that's the first part. He was hurting and Yseph brought an evil report of them to their father. Yave Yseph. >> What was this evil report? What did he say? So, they have a three-way seeming. It's a three-way machus. Not every machus means they disagree. It could mean what was the overriding report? What was the most important report? It could be they don't agree disagree with the others. But we say all three, Rebi Mayor, Reb Yehjuda, and Rebi Shimon. Each one had a statement about what was this evil report. Rebi Mayor was the one that said, this is what Yakov, I'm sorry, that Yseph told Yakov, that your sons are suspected of eating the limb of a live animal. >> By the way, what does that mean? Back in before the Torah was given, what status did the Jewish people have? Were they already a nation or let's say a family nation state so to speak uh be called Israel and therefore obligated in Torah law or were they like Ben Noah? So eating the limb of a live animal is one of the seven no laws. According to Jewish law once you slaughter the animal even if it's twitching even it's moving around it's considered dead and perhaps that's what they were eating. Whereas according to the laws of Noah, it has to already stop twitching. Okay. So he saw them eating twitching animals. >> Well, could be he suspected them of according to Ruby May. Ruby Shiman says they're directing their glances at the girls of the land. They were doing business with women and they were being suspected according to to Yseph. That's what he told his father. And Rab Yehuda says they are demeaning the sons of the maid servances servants and calling them slaves. We saw that they're probably all true. The question is in the Gorrah is each one is saying what was the main report. Okay. So let's go back into the clearar where he brings in the Hebrew. So what was he telling his father? He was telling his father that they were eating limb from a live animal. By the way, it could have been if you checked a let's say a cow and inside it's a pregnant cow towards the end of gestation and they cut open the the skin and bring out the cow that's alive. That cow has a status of being already dead, already sheected and therefore and therefore they could have been eating that. That just as an example of what could have been. The second thing is that they were suspected of illicit relations with the non-Jewish women of the area. And the third he puts it on to one that they were shaming, they were degrading the sons of the maidervants, calling them slaves. The clear says, I'm a little bit confused. This is quite puzzling. Because according to first glance at first glance there's no real reliance on something within the text that draws out these lessons as every mid should. Okay, it's mid midrashim are not just floating in air and made up. they're real either um lessons that was taught by Moses down through the generations or it's something that is extracted from the text that God himself wants us to know. So he says I don't really get it. Oh then he says could be what it seems to be is that there actually is a remedy to at least the three traits. He's going to bring back the three traits and then plug in the the punishment that comes as a result. And then as a punishment, you can always find out what was what was what was the what was the crime. So it's kind of a roundabout way, but it's logical and it's mystical and it's spiritual and we have to take the lesson to change our lives. Okay. So he starts off with this idea. It's all all these three traits are all within in that verse 372 which we read that it says that he brought evil tales the yosepham okay this evil report he brought now what's the difference between lashinhara and moi shamra mo lashinhara is right we know it's evil speech when you talk about someone obviously for degrading purposes but it's true or at least some of what you're telling over is true. Whereas Mozi Shamra, the example we're giving in the Torah, where the husband on this wedding night wants to declare or give some kind of testimony that this woman is not who she says she is, meaning that she's not a virgin, that he signed a contract and put a certain amount of money up and he wants to get out of this contract, so to speak. So, he lies. He fabricates. It's called a fabrication. So we're going to see the difference between vave vavo versus vote because you see it in the words shamra vote. So he starts off like this. [clears throat] The first thing he told his father, right? One of the things he told his father was that they were jealous. Um the truth is that it's actually in the as we read in 38 3711 that that um that the brothers were were jealous. There's no question. So that's true. When the evil report is brought, it's coming. It's being brought. Anytime the word these words come together in the Torah, it's a it's coming to tell you that it's true. It's certifying as a fact. Now you're going to understand the difference. As I mentioned, it means that the word went out, the evil report came out or the evil report came in. Okay? That the idea of an evil report going out is a hint that it's not true. It's not true. >> By the word, the letters al me all four legs. You have four legs on these three words, three letters. That means it's standing firmly on the ground. Shakare, sheer. All those letters have only one leg standing on the bottom line, which shows you they don't have a leg to stand on, so to speak. That's Sheckchair. That's a lie. Like it's written in Job. Job chapter 8 verse 10. It's the last source on page two. The last part and the utter words out of their hearts. Right? It's made up. It's fabricated. It's used based on their hearts imagination. Has nothing to do with truth. Okay, let's move on. Whereas the the report came that hints to the idea that it's true and we right we already saw that the puss says it. Anyway, in other words, the Pik said that they had envy in their heart. Now, we're moving to the next stage that jealousy is called evil. Now, you might ask, don't we see that Hashem is called a jealous god? Okay. And we we have an idea that a husband could be jealous and it could be healthy and we see that uh jealousy amongst the rabbis could be very healthy. It's marbling increases wisdom. So we'll have to discuss that. But we're talking about the negative side. Okay? We're discussing jealousy in the negative side right now. And in Cohelis, which is Ecclesiastes 11:10, number 14. And remove anger from your heart and take evil away from your flesh. Right? Remove the anger from your heart. and remove the evil from your flesh. Now, you're going to see this. We're going to discuss this later. How anger is like eating away your flesh. It's eating away. We're going to see it. I mean, I might as well tell you now. He's going to compare to the Abraai that you're eating a flesh from a live animal. It's like you're eating it from yourself. I mean, that's a big stretch, but you'll see how he gets there. So we just saw in Ecclesiastes 11:10 how there's a relationship between um aas anger and anger obviously is rah [snorts] okay but if you look in I think we'll get to proverbs shortly one second let's just go according to the clear so he brings the verse he says that the idea is that anger is actually the character trait that someone who is jealous is holding on to. Am I right? Yeah. You skip something. So he continues. Now this means I think what it means is the one who's angry. He's constantly angry. He's constantly angry at fate, what Hashem meets out to him. And he says, everything that he sees in others, whether it's ma or some kind of positive trait, we're talking about someone who's jealous. He has this jealousy and this anger like it says in Proverbs chapter 6 verse 34 number 15 on the source sheet for jealousy shall arouse the husband's wrath. Okay so there's there's jealousy and wrath all in one verse. We see that the jealousy is related to the anger. Let's break this down. He's saying that anyone who's who's full of jealousy is by nature going to be an angry person and there's a basically saying that anger and wrath will rest in the bosom of fools because they don't see the consequences of their actions. This is a a trip like it's like a drug addict. A drug addict cannot see the consequences of their actions. Someone could be so tied in to the trait of anger, they don't even see the the the the people they hurt or actually they're hurting themselves most in his own soul. This is what's happening. It says in Proverbs 14:30, look at number 16, a healing heart is the life of the flesh, which we're not dealing with, but anger is the rot of the bones. That's a mo that the the anger is actually causing the bones to rot. Look at Rashi. The underline, a man who is often angry is the rot of everyone's bones. So, not only is he damaging himself, but he's certainly damaging those around him. But that's the idea. The bones, the bones are going to rot. And then we have another verse in Job 5:2. For anger will kill a fool and wrath will kill a naive person. Pet is like the the fool the fool and the naive person. Tamit is the idea of killing. So the wrath will kill a naive person. And okay so now the clear says that the this anger it's consuming or it's eating his own flesh from his own arm, right? It's like being angry is suicidal. Remember, he told his father that they're eating flesh from a live animal. There's no question that's a a real mitzvah. He told it over to them. What did he mean? It's a hint according to the clear that they were consumed with jealousy which is slash the same as anger komar baser zoram they're eating the flesh off their own arms as it says in eccles cohelis 4 verse 5 ecclesiastes it's number 18 the fool folds his hands and eats his own flesh Okay. He's eating his own flesh. Okay. We really have to work on our anger, right? Right. We have some bones cooking right now in the kitchen. Uh therefore, he mentions the word aver. A is a limb which is basically a bone. It's his bone. I said like we already said in Job 14:30 about the anger is the rot of the bones. Then he says and that's anyone who has this jealousy he's automatically an angry person and this starts off as a aaratory argument so to speak. In other words, it's the fundamental basis for everything to come out of it. It says um before we get to I think it's Esther we're about to read and the idea is that he's going to give us some examples. Let's go to I know this is a Gomorrah somewhere and look look in the number let's get skip down to number 21 on the source sheet. So the it says there are four people who began with the statement of a. So in the text itself in the scripture it uses the word af and that it means anger and they ended up being perished because of a because of God's divine anger. That's the serpent called the nash. The baker was the korak the congregation of korak and hmon. And that midrash raba in source number 21 it's 192 in brachi raba gives all the sources. Let's go back into the clear says humor. It's not exactly how the puss goes but if you look at 19 on the source sheet when hum saw that mori would neither kneel nor prostrate himself before him hmon became full of wrath yal hmon. Okay, that's by he was jealous. It was really a full jealousy but because of the positive character traits of Morai which was outside of himself. Now in order to reveal and proclaim what this character trait is of those people who are full of anger it really means because they were jealous as it brings down in brachit that is 192 which I kind of read the main line he says there were four people where the text says they use the word af Even if they didn't use it for anger, nevertheless, it's in the text. And therefore, the text is understanding there was a in the beginning and there's going to be anger at the end. And they were all either removed or lost from the world. And who were they? Hmon Hmon the snake the chief baker and Korakim. And the clear is trying to explain actually the the the the midrash is explaining that it was because of this jealousy. This is why they were wiped out. Remisar mil listen to this. The lual word kina kuf nun alf kina actually is a ritos of those four. is for is for is for the and he is for hum as it says in Gmorra. I think I have it here the source sheet number 22 we found with regard to the primeval snake who who seduced Eve for he placed his eyes on that which was unfit for him. Okay. So he had this this uh jealousy that Odum had taken. We all know the story of Esther. Hmon was jealous because of Morai. Clark was he was jealous because of Moshe. Now we're going to get into what the dreams were. that the chief baker was jealous of whom of the chief uh wine steward because his dream was interpreted for good. So I think I put it down here just a summary of the dreams. Yeah. So if you go back to number 20 on the source sheet and you read chap Genesis 40 verse 12 and onward, you'll see that the wine makers dream, meaning the chief steward for the for the wine, and he had a dream about a vine with three uh blossoms and they were blooming. The buds came out and its clusters ripened into grapes. So in another three days since there were three buds, right? So then three days um the Pharaoh, this is what Yseph is predicting. Pharaoh will number you with the other officers. He going to restore you to your position you had previously and you'll be able to put Pharaoh's cup into his hand according to the way it's done and you were like you were before. What about the baker's dream? Right away when he heard the good news about the wine maker, he says, "Me too. Tell me about my dream." Well, his dream did not end so well, right? There was also there were three wicker baskets on his head. The birds came and eat ate them from the basket that was on his head. And then he told him another three days that Pharaoh will remove your head and hang you on the gallows and the birds will eat your flesh off you. So the baker was jealous of the good news of the chief steward of the wine. Now, we're going to get into this idea. But what were they in jail to begin with? So there was a fly that fell into the cup or that was found in the cup of Pharaoh of wine. And there was a pebble that was found in the cake or the bread of Pharaoh. And so Pharaoh took the two people who would be the most responsible for this mishap. Well, think about a second. Really, why was the wine maker's dream positive? Because really, he had no what's the word? a responsibility for a fly that might have flew in after. A fly could have flown in after. Whereas the pebble you have control over when you sift your flour and your baking, your kneading. Uh that's when the pebble got in. It didn't come in after. It came in while he was still responsible. Whereas once you give over the cup and a fly a fly flies in, a flea flies in, you're not responsible. It's not your fault. So even Pharaoh understood that. and he gave the wine maker his jaw back whereas the baker off with his head. But we're going to get into the idea what what are the what's behind the dream. So we'll pick up where we left off that the the baker was jealous of the wine maker because the interpretation of his dream in order to reveal they both had negative traits both that they both did something wrong. That basically a co is like your own fate. And to have a fly fall into your own cup, so to speak, even though he's responsible, give it to Pharaoh. That is something uh it's like a punishment because we're talking about a zvuv. What is a zvu? We're going to talk about that. >> Yeah. But it's it's a hint to the yates har. It says that uh sin is crouching at the opening. So the the tell us the fly is like the har. It's like the evil inclination because no matter how much you flick it away, it keeps coming back. It's very persistent and it's always looking for an opening. Healthy skin, he's not he doesn't have the strength in his mouth to make a cut in your skin. He'll look for an opening, a wound or by the tip of your uh your lip or by your nose or by your eye. He's looking for an open place. This is the zvu, the fly is compared to the uh we're going to talk about one second, but basically we're starting with this idea of the zvu. The har was in his coast. Okay, that's how we're going to understand it. Was in his part of his challenge in his life and by the baker. There was a pebble that was found in the cake. Now, we're going to think about this deeply. Why specifically are we talking about a fly and a pebble? rise. This somehow implies hints to the idea that both of them had troubling character. They both were guilty of something. bezro. Now this is very interesting that he that the wine maker he's a partner to his inclination meaning the yates the kakar says in another place that the name Sam me alhammed that's in one of the names of the satan I'll pronounce it once but partially sel okay it's one word if you take what we callot means the letter that follows or the letter that comes right before. >> So the the the word the letter that comes right right after is the me what comes right after the me the nun. What comes after an olive? A bet and after a lament. So the me almond the lid is followed by me spells the word anavim anime which is where the wine that's the uh the the vine so to speak. Uh that's the grapes. That's where wine comes from. So the bal the um the wine steward he was that is and we said that the yeetser the inclination is compared to a zvu. Okay. And it brings down a verse in Cohelis chapter 10 verse1 which you will find where on the sheet um number 24 on the source sheet that speaks about dying flies make putrid the foamy and foamy the oil of a perfumer. So this is the yates har is compared to uh dying flies and the flies themselves and that's not a good thing. Now it says this idea in the medish. This is koshalo. This was his co which means his goralo his fate. What's going to happen to him? How do we know it means fate? Like we see in psalms 165 we should be familiar with this idea. The lord is my allotted portion and my cup. Hashem man the ki ki means my my my gorel my my fate. my I put my I put my hands into God's hands so to speak. I put my life into God's hands. But nevertheless, the word um it co somehow represents his fate. So the mashka was a he was jealous. If you do, anyone who's jealous, this is well known, David, anyone who's jealous will not find success. Not in this world. Certainly not in the next. It says when it comes to benching when make a zeon, right? A bunch of people ate together, broke bread together, and they're going to bless the Lord their God. Who does the Balabay give the cup to make the braha on to someone who's generous? someone who has a positive outlook on life to ion and we know in the well that's the more int but it brings down the verse uh we have it all here in proverbs 22:9 um he who has a generous eye will be blessed that's how it's translated because it could be read either way to will be blessed but we read it as he shall bless He should be the one who makes the blessing. Look in number 26. R Yeshua Beni said, "One may give a cup of blessing and recite the blessing after the meals only to someone with an aytova with a good eye." Who's that? A generous person. Because it says in the verse we just read in Proverbs 22:9, the one who has a good eye will be blessed. For he gives his bread to the poor. Don't read it as will be blessed but rather v um that he shall bless. Okay. So that's a very important outcome and and that we should try our best. But number one, we have to get rid of our jealousy. We have to get rid of our anger. We have to have an inva. Think generously. And there's a verse um there is a verse. I don't know if I brought it. Oh yeah, it's later on. It's in but he says that the reward there's a reward. It's referring to the the cup. My cup will be overflowing as it says in Psalms 235. We have that on the source sheet. Yeah. You set a table before me in the presence of my adversaries. You anointed my head with oil. My co my cup overflows. We sing this quite often. Okay. Okay. So the clear card continues. Can you imagine you want good things in this world? Be generous. Be a giver. God only gives his blessing for good. Where did I live off? Um to those who have this character trait of generosity. We're probably all familiar with this invot. It's in chapter 211. An evil eye Yeshua said would say an evil eye the evil inclination and hatred of one's fellow drives a person from the world. Now that we understand if you want to have you want to have anything good in this world as well work on having a positive judgment on others. Okay, to judge people favorably. Now, we don't judge everyone favorably, right? We're talking about people who are known to be sadikim. We have an absolute obligation to judge them favorably. People are known to be evil. We have no obligation to judge them favorably. It's those people in the middle that we don't really know. That's where the challenge comes in. [snorts] That's the challenge. And that's the measidus. Some would say even those who are absolutely evil. I don't mean absolutely evil but let's say siding towards evil a zamra in the in the brel custom is to find something the one some point where there's still a good and that became a very popular song also during this past war. Okay, so we we're almost finished. We just have a few lines left. He says that that negative Oh, I'm sorry. Sorry, I skipped something. And it says over there, this this Tana is unbelievable. He was brought up as an he didn't know anything and all he wanted to do is learn Torah and he cried. He begged everyone he ran into and Hashem himself, I want to learn Torah. He became one of the greatest bal one of the greatest tanoyim that ever lived and he absorbed he it's the the pik the per says that when the five students of yen zakai that he was like a a boore that was what's the word sealed that not even a drop would be lost from and the answer he was a tremendous bassid who midaso He had a great eye as is mentioned also that is the idea to have a me of is going to create such blessing for yourself anyone who is a jealous person he's automatically putting an har into someone else. What is an iron? We know that in you're not allowed to like look in people's windows. You're not even allowed to stand on your tippy toes to look in people's yards. It's called Hezekion. There's there's some kind of damage. There's a spiritual essence of damage that can happen. So, the truth is someone asked me, "How do I get rid of an iron harah? If someone has jealousy towards me and I'm being damaged, there's damage that can happen through people's eyes." I tell them, "Have a tremendous ay toba. It's a m. It acts as a what's the word I'm looking for? As a shield against negativity. Try your best to muster up as much positivity as you can. My best translation is basically therefore to whatever extent you're measuring people you will be measured and the light shines forth in all of your deeds. Uh I can't stress this enough down below in the um in the description box I gave a shir on the tomir d'vorah. It basically comes up with these ideas the concept of the 13 attributes of mercy that we're supposed to imitate Hashem. Hashem is merciful. When we act like this, when we're challenged, Hashem opens the faucets from above and brings mercy into the world. Okay? Most of all on us as well. [clears throat] It's a it's like it's like a win-win. It's you don't lose by doing this. And so, now we get to that famous PK. It's number 30 on the source sheet where it says, "You have sown much and you bring in little. And you eat without being satiated. This is talking about someone who does not have an ayen tova, right? You drink without getting your fill. You dress and it has no worth. What you do, you're not benefiting from this world. It's like last week, it's like you're dead. And he who profits profits into a bundle with holes. In other words, all the profits he makes, he puts into his pocket and his pocket has a hole. He loses all that profit. Look at Rashi. any profit that you make becomes less and less like one who puts his money into a cloth bundle with holes. Okay, that's what it's like when you have an iron, you know, an iron harrah, iron ra. That's how Hashem's going to treat you. So that verse we just read in the last few words of mort. We're talking about this pocket that has holes. The explains, it's like you're putting into a pocket that has holes. There's no question whatever you place there, it's going to fall out. This comes back to that idea of that pebble that was put or found its way into the baker's bread. Everything that he begins, there's no success. It's like a down loss after loss, downhill spiral. And that's what it means in Proverbs. He who gives honor to a fool is as binding as stone in a slingshot. This the the stone in the slingshot is not meant to stay in that pocket. It's either going to fall out or if you use it quickly, it goes where it's supposed to go, but it ends up being empty. That slingshot should not be holding that that that ball, that pebble or whatever it is, that piece of rock for very long. It's meant to be emptied. Look at Rashi on that. In which the stone tide will not remain for it is destined to be thrown obviously. So the last few words here to finish off zorolo the whole point was to be thrown and if it stays in there it's only going to fall. Look the clear car is pages and pages and pages. We only dealt with the first page and a half. So every this is the first year that we're doing the gioreim. Every year we'll advance little by little. I hope this was meaningful. We have a lot of work to do. Thank you very much and we all wish you not only right that the rain should re the rain should fall with the right amount in the right place at the right time and we all know what that means and we wish everyone a good winter mamish stay warm I can't say stay dry but stay warm and we'll have a great chabas and happy Hanukkah uh maybe I could just make a real quick u you know it's a big mitzvah to support Torah and this yana center is a an unbelievable Torah center, right? Everyone here agrees. Okay? And um you you you're money will go very far. Put it that way. So this is uh we have so many great speakers and events and you'll be supporting Torah in a good way. So there will be a link below that you can help us especially this Hanukkah and that money will go towards the entire year. So, I wish you all not just a great Shabas, >> but a great life. And we'll see you no shear next week. Probably no shear next week. [music] [music] [singing] My [music] [singing] shing. [singing]