Striving for Glatt Yosher (Pirkei Avot 2:1) by Rabbi Avi Kilimnick

okay so uh as we started last week just want to acknowledge of course that this uh Shor uh Rabbi snow sh is generously sponsored for the 2024 2025 Academic Year by Scott and Linda hanfor we thank them for sponsoring this Shure also if we can have in mind for our learning the three kados three precious T ofat sh who died in Gaza a few weeks agoos sh Ben Shimon Zimbalist Yakir yov Ben Rina and Shalom Ben Yehuda to vot very very soon okay so I want to just recap what we did last week and then we'll continue from that point forward so we were learning the first mishna in the second paric of P AOS and we first start off we spent a nice amount of time trying to understand the significance of the first mishna of the second chapter second peric starting with REI om that being re yudi we did have some comparisons nice comparisons between rebi yehudi and Moshe rabenu and in particular we see that there's a certain level of anus that they both they both have this idea of humility and also how the gamar says that did you never had since time of mosha until rasi a place where G Gullah and Torah were one spot within one person and the gar says as well that when when rebbi died when rebbi passed away so anus ceased to be the idea of humility ceased to be and also there is this like comparison that moshu and RAB have this type of kabalas Torah mosu of course was the receiving of the Torah from whereas he in a way you know was the author of The Tor shabal being written down so another a new stage of to which is the m and that's why it was very important from all these ideas that Raba hanasi not be the end of or just a continuation of the first peric but rather we start a new with rasi so that we can compare the first mission the first paric to the first mission of the second paric then we get into this whole beautiful question that he has as to what is the what is the just path that a person should choose in their lives and we started to try and think in regards to what his answer was which is he says anything which is a and which is something which is accrediting himself and also something which brings esteem from all people something that you know you can feel good about yourself by doing so but also you know that it is something nice in the eyes of others and it also helps others and the Raba quoting the opinion of the rambam and also his own opinion as well is that there's two ways of understanding what exactly that means the idea of what are we choosing this tier what is this tier this esteem and credit that one chooses for themselves so One path was looking at it as it's referring to Mid toot good virtues and not only that but it was theah it was the golden path this middle path that's how the raham understands it because when you choose a middle path you're always taking into account how I'm going to feel towards this I'm not going so far to one end or I'm going to feel burnt out let's say or where I totally separate myself from everybody else and then on the other hand the golden path allows you to in the moderation allows you to um be relatable to other people that's one way of looking at it and the other way is the idea of mitos the idea of that what R is referring to is a life of doing mitzvos and says that the Mitzvah mean a Mitzvah in its proper time Mitzvah in its proper time so by doing that when you do a Mitzvah in its proper time it sounds as though of course you yourself when you perform the Mitzvah you feel good about it and you should feel good about it because when you do something in its proper time that means you're doing what Hashem wants you to do at that moment but also when we talk about doing a MIT in its proper time you are in turn helping many people you're really helping clel because for example if you want to perform the building of a Suka you'll know that other people are going to need a Suka as well so it'll be good for me and it'll be good for anybody else who needs a Suka same with with arim same thing when it comes to having matah and P doing the MIT in its proper time right same thing with any type of GoFundMe charity whatever email you get regarding helping some type of organization so we will hope we would hope that the Mitzvah in its proper time is helping myself I give doing the Mitzvah and of course it's helping the organization that needs the money in that time right only have 24 hours what happens if you don't reach your goal in 24 hours it's all over they lose all their money you ever ever wonder you ever you ever get scared when you when you see the time countdown does anyone know what I'm talking about here right the funds right so what happens if it reaches zero and you don't reach the goal do they lose everything but so now it doesn't work that way now they just extend it for another 12 hours as if nothing happened it's like another 3 days okay we got a grace period we have another year till we get our okay so those those are really the two examples now in the continuation of the mishna where rebi says one should be careful one should be careful when it comes to a Mitzvah which is viewed as light or not as severe not as serious you should be careful with those Mitzvah just like the real heavy and strict mitz because we do not know the we don't know the exact reward of a Mitzvah now we stopped here this is where we were in the middle of and we first kind of took a look at the opinion of Rashi where Rashi gives the parable how it's just like a king who wants his uh his servants to tend to The Orchard and if the king were to express to them which ones are the most important trees and the assumption is that a servant will be you know put on the good list of the king if he takes care of what's most precious to the king so then everyone's going to go to those precious trees to the one that the king acknowledged is maybe the more important ones but the problem is if you have an orchard that's all set up so it's not going to benefit the king if only the nice treats were taken care of and then look what happens to the uh the low the Shrubbery right or the the low bushes or the small trees no one took care of them so then it doesn't look nice you want everything to look good you want everything to look good in the sh right so that's why as Rashi says Hashem does not tell us the reward of each Mitzvah to to save the uh the totality of this Orchard this beautiful world of mitzvos we don't want people to just focus on one or not the other so it sounded from Rashi that the difference is in truth there are Mitzvah which are more precious and are more valuable positive mitzvas but we just has doesn't want us to know them because it might ruin the totality of everything within the rambam it sounds as though that that might not be the approach it's similar but I think that the ramam does is that he says listen in the Torah the Torah is very clear as to the levels of negative Commandments there are times it tells us the punishments of negative command commments we can all assume that if the Torah has a punishment of skila of stoning which is a horrible way of death that's not that's definitely worse than when the Torah says that you will get lashes okay so we know there are gradations to the negative Commandments however when it comes to positive Commandments there's no indication uh as to what is more valuable in the eyes of Hashem now the truth is you could ask the question aren't there a few mits where it really promises long life maybe those would be the three mitzvos how or the four that we would say okay this in a way does um does create a question towards this whole even the whole mishna um but in truth when you look at all the mitos you're never really told exactly you know what is the reward or how does it how does it end off benefiting the person we don't really know the points in heaven and uh that might be because there really is no uh differences of of a point system and as we said maybe you could look at it as um we like to look at things as what are what reward are we getting what might lead to a punishment and that is entirely focused on the individual that I am concerned about myself towards those goals or towards the lack of those goals but when you take a step back and you put yourself into a broader society and you to put yourself into a community that reaches the overarching goal of whatever it means to bring shame sh to bring a into our presence so then things change then we go back to you know what um who's to say that in hashem's eyes there ever is a more valuable or less valuable type of tree or you know more valuable place and less valuable place we we're not ones to say that we have no idea maybe Hashem values everything the same maybe there's this incredible beautiful picture of Mitzvah that really needs and of course right when you make a puzzle the iron is when you make when you make a puzzle so it's always the easiest to find the pictures of the puzzle like let's say it's a picture of a family and in the background you just have a beautiful sky right so it would be the hardest to find those pieces that are all blue and how they're going to fit in and maybe it's the hardest to really see how the small mitos are the ones that really fit into the broader picture of this beautiful world of bringing sh to this beautiful world but no that's the point is that we have to also value those very small mitzvos even the small little puzzle piece that's just blue and it's a same blue throughout it's still a different piece and it still is there to create the beautiful uh painting of what this world is supposed to be and we have to be Messengers for those Mitzvah those Mitzvah are calling our names I think the other thing also is that it's important for a person to find their Mitzvah right some people have their Mitzvah it could and and and many times it's a Mitzvah which falls under the broader umbrella of of but it's important for a person to really connect to that type of Mitzvah and then in their eyes of course it wouldn't be considered a a light Mitzvah actually be a very important mitzah be a m Mitzvah because it's something which is very valuable to them so maybe that's the other way of looking at this is that when it comes to a point system we do look at things as something which is more valuable versus less but if you yourself really value a Mitzvah it becomes so great in eyes right that could that could be and that's maybe why Min hug is so important because someone when you have Min hug when you have a when a family has their Min hug even if it's a smallest thing that no other family would really appreciate let's be honest for that family means everything don't change my Shalom Alim tune that's my tune right that's that means everything to me come on it's just a tune no it's it's everything and in a way that's really what rebi I think is trying to encourage us that in life you shouldn't have the light things everything at a certain point if you really mean something to you it should be viewed as in your eyes as the mmir things okay now another thing that the ramam says as well is that he um he brings this concept which uh it makes perfect sense here he says why is there this notion this beautiful rule really throughout the talmud this idea of when you're involved in one Mitzvah you're exempt from another mitzvah what is that all about and in a way it's it's actually there to teach us what Reb is trying to teach us right when you're involved in a Mitzvah nothing should get in the way of that Mitzvah now I think it's the uh I think the maral does say now there are some Mitzvah that we know do get in the way of other Mitzvah right for example a m Mitzvah right if there's nobody else to tend to someone who is passed on that is a Hu you you should really stop everything to do that Mitzvah anything less than that right who's to say that any mitz again in the way of a Mitzvah you're in the middle of because once again that Mitzvah you're in the middle of defines who you are it's it's everywhere where you should be at that moment in time right so that notion alone really shows that Mitzvah brings us the beauty of every single Mitzvah okay and what's the only Mitzvah that really doesn't apply to this that when you're involved in this particular thing it never exempts you from other mitzvos unless you assume that other people could do this and you know other people can do this the one Mitzvah really is the the mitzah of talud Torah when you're in the middle of tal Torah you can't really use this ticket of when you know there's another Mitzvah upon you you really should be the one going and doing that and stopping your learning unless you know that that there's a whole group of people that are about to do that Mitzvah um and I think the reason for that is because we learn Al we learn so that we could perform and therefore by stopping and doing the Mitzvah you're actually showing that the Torah that I'm learning it's it's real right it's not it's not a game and maybe that's one of the main reasons as to why that is the case okay now there is uh one piece from the Mahar I wanted to share with everyone very short now the Mah in in his saer called the it's a beautiful Parish on P AOS and most of his uh of his explanation is is quite lengthy but it brings up a lot of deep ideas so one thing he said though and he really he honed in on this word if we look at the Mish could have said what it say so we don't really know the the gift of the reward or the giving of the reward of mitzvos so he says I'll just read it inside he says however from the reason that it said right this gift this giving and it doesn't say just the words of that we don't know the reward of mitzah which really it could have said that because we've seen this miss this Miss so many times it sounds only right to say mat but the truth is you could have just said we only we know the could have said we didn't we don't know the reward of so he says because it's coming to teach us here that there is what there is a giving a handing over of the reward he says all giving is from hasem the creator of the world and we have no idea what it really means to Hashem the mitzah we're doing and how will lead to what Hashem wants to give to us so he painted the idea of Matan of giving that's so important to understand this we have no clue how Hashem wants to give to us the reward of a midst of that we did now on the flip side however but when it comes to a punishment the whole idea of a punishment only comes from the fact that one did in AA one did a sin it doesn't come from The Giver so interesting right what he's saying is it's not hashem's not giving us the the punishment it's the sin that gives us the punishment this type of thing one can know we can know in the Torah it will tell us what exactly the punishment is for a certain sin because it's not coming from Hashem but when it comes to a reward and then it's coming from Hashem we have no clue how much Hashem would want to give us with regard to any mitah that we perform okay so that was small little piece when it comes to um when it comes to the maral okay now another thing I want to say is that let's continue in the mishna so he has this so now when it comes to a theme could it be that rebi is totally focused on mitzvos and he wants to give us really a beautiful approach to how to understand mitzvos and by doing so that would mean that the first thing he teaches us of choosing a path which has tiis to it would would maybe go like that of the rabenu Yona that we're talking about performing Mitzvah in its proper time and we said last week as well that you could still look at it through the lens of the RAB say that the tieras is talking about good deeds and good MOS good virtues and by doing so when you have good virtues then you're ready for the world of mitzvos but it does seem as though the theme of this mishna is all about mitah because the next thing he says here is after we've established and clarified how one should look at all Mitzvah really through the same lens and value each Mitzvah the same now it gets to the other challenge right what happens when it's not just about mitzvot but now you have other things coming in the way of Mitzvah which is really um day-to-day life right the the other things of life that come in the way how are we supposed to look at those and how do how are we supposed to measure them towards uh the Mitzvah that we've already clarified that they they're all very valuable and he says one should calculate the loss of a Mitzvah in correspondence to its reward what does it mean the loss of a Mitzvah it means that when I do a Mitzvah what what have I lost out on when I do the Mitzvah the extra sleep that I lost out because I decided to wake up to go and dve in um the uh the loss that I had when I could have joined my friends to go out for dinner and instead I I want to pay Shiva call things of that nature so I lost something by doing the Mitzvah it's so interesting he's saying he he's being very honest with the Human Condition he's saying yeah I understand it is a loss for someone because they're giving up something even though it has nothing to do with the world of kadha with the world of sanctity but they are they are losing something but one should remember you have to calculate what's the loss that I uh that I accepted by doing that Mitzvah versus the reward of doing that Mitzvah and now again when we're talking about the reward of a Mitzvah so we have to keep in Lin who is the one giving the reward how precious was it to hasem that we chose to do this Mitzvah and then on the other hand it's a and the reward of a sin right the pleasure one derives from a sin now it's interesting this is not exactly parallel to what we were saying earlier the things we were talking about earlier were not necessarily a sin that one did it's just what else could I have done at the time that I did a Mitzvah doesn't mean it was a sin uh here he's saying now when you're in the realm of a person decides to do something inappropriate so clearly something drove them to do that uh and therefore there was we'll call it a reward the humanistic the uh the r right the animalistic side of us that receives a certain reward for the sin that we do conative in correspondence to clearly its loss how much did we really lose in the moment of when we're deriving that benefit or that pleasure we have to always remember how much we lose even though it's not in front of our eyes but we have to keep that in mind we have to calculate those things okay so this clearly is a continuation of what RAB was was referring to earlier it's really giving us the full picture of how to approach mitzvos so rers I want to read this to you um little excerpt that he has in his pus as well so he uh I think what he does is he takes the uh these two teachings of rasi and he clarifies in a way what uh what's going on behind the scenes it's a beautiful way of how he explains this part of the MIT of the mishna of he so just read it let's uh I'll just read it and let's try and appreciate what he's saying here so here we are told of as distinct from so right rebbi he makes a distinction between a reward of a Mitzvah versus right the reward that somebody gets for doing a Mitzvah versus the idea of the reward of a Mitzvah and a sin which follows which which came right after after rebi telling us that we receive reward from a mitzvah for good deeds and sins alike carry a two-fold recus first there is the objective reward of punishment this comes to us sooner or later whichever may be ordained in God's decree either in this world or in the world to come it is to this form of recompose that matar refers to meaning there's one side where we have to realize there's something that will take place after life this is something that's we're going to um we're going to recognize and and approach it and receive it this is after um I may have after 120 the other recompose is spiritual in character and it comes to us immediately so he's saying this next part of the says that comes immediately in the life we're living right now it is inherent in the good deed or in the Sin itself the immediate reward of any Divine command scrupulously performed is a sense of moral elevation an increase in our moral strength and the awareness most Blissful of all that we are worthy of The Nearness of God because we have Faithfully carried out our duty toward him he's saying right here right now the reward of the Mitzvah is going to feel good to you right now because in this world we did something to feel close to hashm then the response of for any evil Act is also instantaneous it takes the form of a sense of loss of moral Purity a weakening of moral fiber a greater propensity to additional sin and most crushing of all the realization which renders us unable to look up calmly to our god namely that we have failed to fulfill our purpose sinned against our destiny and hence forfeited the approval of of God and indeed the right to be satisfied with ourselves wow such reward and such punishment are easy enough to comprehend it is to these that the term Mitzvah at he in the mission refer to so he's not saying it's something that happens after he's saying Mish it's a feeling that one has at the moment when one is in tune withes and how they're supposed to be an EV supposed to serve then by definition I feel good when I do something that's a Mitzvah I feel close to Hashem and sadly on the other hand if I didn't do something good I feel distant and that is the ones right then and there it's a beautiful hesper of uh rers okay and now wanted to just touch upon something of the nas Shalom the Shalom rabi which I I want to give credit to uh Rabbi Sam Shore I think the first time um outside of Might been the first time I like was around to see was in like your apartment in the Heights and you give something with Jeff shreer right it's like a shabis and so that was the first time I really was introduced in the withot so true Shalom okay the paths of Peace okay so what does he say he looks at this Mission a little differently and he connects the first part to the second part uh I think he looks at it a little more like that of the ru y connecting the idea of mitv so he says up until now we've Defined re's answer of we've said that it's referring to the person that's doing the or these acts these this which leads to tiet and the second one was that of a tier which is to other people that's not how the sonbi understands this he says say all talking about the individual talking about the person with the realization that there are certain tendencies that everybody has there are certain things that are very simple for a person to do there are certain mitzvos which naturally a person just feels comfortable with doing them and therefore there's really no challenge for one to go ahead and uh take the effort on doing those mitzvot however there are certain mitzvot which are against the grain they're they're not part of our nature they are very difficult to do they are what we call n they are challenging and he says this those two sides of the same coin is what Reb's referring to it's all about the same person that it's it's an internal question that a person has to have towards themselves he says when it's it's Splender to the person doing them that means to the one who it's naturally easy for them to do and then he has here but when it's that's for the ones that are difficult to do and he brings a verse he says these which are really against the nature of the of a person they're viewed they're considered like the Splendor from the right what he mean when we talk about we're talking about a person reaching his reaching their potential fulfilling and filling themselves command it says we should fear and we're supposed to guard his because this is the entire person because it is the purpose the goal of a person to in a way overcome his inclinations and to Humble his his physicality the um the non part of who he is that's that's the entire person so he saying on that side of the person the one of the the one where you you yourself are the Homer side of you is always saying don't do that it's a burden it's difficult it's not easy stay away from it if you can overcome those that's that's you're finding within Adam within the ad of yourself how to reach shus beautiful and then he goes and he says he explains by going further in the mishna when we start talking about kalur he says that in every single mitah it's important to realize that there is a easier side to it and a more difficult side to it but let's never forget every single Mitzvah has the opportunity and he says and this is very important for him in understanding what Mitzvah are they are the of all is to is to connect that it is that a person always wants to connect to their creator to Hashem and it's important to realize how as we said earlier every single Mitzvah is not just you know something to fulfill a Mitzvah but rather it is a channel it is a path of finding a way to connect to Hashem that in itself is really the goal that one has to always remember is the major goal of the main goal of all mitv so therefore when it comes to any Mitzvah if a person is able to overcome a certain inclination which is telling them don't do it stay away from it you have something better to do and in that moment if you could say I'm still going to do that whether it's the smaller smallest Mitzvah or or the biggest Mitzvah what he just did was he overcame some type of inclination and by definition he has now clinged to Hashem and that is the major goal of all mitvah whether it be kala whether it beur so that is how the Shalom explains what rebi said what his answer was of it's all within the person himself now of course if one is able to do that they then create a different reality for themselves and I think they'll be able to interact on a better level with all other people so then you would bring it back to probably what we'll call is theot level the simple understanding of the mission that yeah it is talking about connecting to yourself and connect to other people okay now the um one other approach to this mishna this is kind of an idea that I was trying to formulate so I'd like to share it with everyone okay so he first starts off with yes the idea of as which is the and we've Loosely translated as the uh the just path that a person should choose however when you see the word yesara you're reminded of certain things such as the book book of bous is called Saar it is the uh the the we call it the yashas the the straight path of goodness of being good and when you start speaking in terms of Yash so maybe rebi you know it's interesting um we can link this to what we're talking about last week once again so if the first mission peros what's the start point of the first mission it's the starting point of from the first rash it asks why didn't the Torah start from it was the first Mitzvah so now when you start talking about the Mitzvah the first Mitzvah wouldn't it be appropriate to start from cabal when hasm gives us all the mitvah and gives us Torah and of course it would with the theme of our of our mishna would make sense that we should we should rehash and talk about Kabal again if we're going to start going into the understanding of mitv um but little did we forget once you have cabal being the first thing why didn't you can ask the question if we have good answers for why the Torah started with barus right even though the question of why doesn't it start with the mitz vote it's a good question but still we have good answers one of major answer of Rashi is the idea of we have to know how is ours one can explain no we can learn from from the AOS as well so there are good reasons so now why didn't peros start with bous why did peros which is teaching us all the beautiful values of what a person should attain to to be and to do why did it start with Kabal start with something earlier so maybe maybe what we're doing right now is rebi is saying that's a good point I'm going to start with the question of how do we how do we reach yashas how do we touch to touch in or cap into the safe for haar that's what he's asking the idea of bous and now there's a beautiful saying just wanted to share this with everyone it was quoted the Arts quoted this um rosef Brer right he started brers in in in Washington Heights lived from 1882 to 1980 he would say many many times it's more important to be glat yoser in one's dealing with people than to be GL kosher with what one eats wow wow wow wow could could you could sit on that line for for weeks just think about it so true right Hal we should all be as concerned with our glat yashas versus our glat kasas okay take we take that in mind so now you know taking this the idea of he uh was break broken down into yashar right it's the idea of we should be we should have a yashus in how we connect to Hashem or or our connection to hasem is based off of yashus so now taking this taking this to account maybe what Reb's doing here is he's uh trying to Define how is it that we're supposed to what we could we could link back to what it meant to be connected to saer haer to the AOS to those stories and maybe within his answer he's alluding to something here I thought it was quite interesting the idea of [Applause] K the idea of something being which we've Loosely translated as something which is accredited to himself and esteemed or credited to another person to other people why did it choose the word Tet ra certain terms that we would probably all use when in your life would you truly feel comfortable using the word tet to attribute it to someone's choice in life is that even something you could choose can you choose to be tet what what is that how does that take manifest with uh the the actions we we we choose to do so this word it's a it's a trigger word actually uh when we start talking about the AOS because tet is the virtue of yov we have the Seven Shepherds we have the seven spot this is something that we uh if someone likes to read all of the cabalistic um after every night it's beautiful beautiful there so we always at the very end have an insert of the and also when we talk about the even though by the we don't really talk in terms of and and and and and and Mal we don't talk about those um but during the OM we do say things so let's just let's just go through the seven so is the virtue which is attributed to strength is to which we'll talk about is yov eternity that is Moshe he's Eternal his Torah is eternal the idea of like glory is there for aronen because he's the Coen he brings the hod the beauty the glory to am through him being the intermediary y the foundation of Yad Y is that of yose and we can say Ys is theod because he lived in MIT with really no influence from his father anymore or from any Jewish community that he stayed strong to his beliefs he that's why he's called the sadic because he represents the foundation of Yad that no matter what you have a strong Foundation you could you could weather any storm and then Mal is that of D so we have these seven beautiful virtues and our our Seven Shepherds represent them let's just focus on the first three so we had as Abraham we had is and T is yov so what is T what was yov why was it that when it comes to Yakov all of his children were sadim they were they were pure you know of course no matter what the stories are at the end of the day they represent the tribes of Hashem they represented a certain level of righteousness of greatness why was it that Yakov merited to have these 12 tribes and all of them were incredible leaders whereas Abraham he had two sons and one was is wasn't so great why was it that had two sons as well and one was ASA wasn't so great so what happened there so one explanation is um because when you only have the there's something lacking when you only have the gur there's something lacking now you definitely needed the the Trailblazer to teach us what true is what is true kindness and therefore he had to be on one side of the spectrum and then you also needed someone to teach us what is real gura what is real strength and there was other other side of the spectrum and then you have this mesh where you fuse the two together this harmonious coexistence and that came through yakob that came through what we say is yakob was a he brought somehow the and the g together and therefore he was able to fuse together these two incredible attributes but somehow mesh them into one now when when of course when you talk about you talk about aru so maybe there was something lacking maybe there was a certain level of discipline that wasn't available and maybe that's why there was a yal that came from him who's to know really but was some way of maybe explaining why it wasn't perfect throughout and why there was is when we talk about you talk about strength maybe there was something missing on the the apartment with and and for that reason with um I'm thinking about it though it's uh was that ASA was close to Y which was the irony of it all um however okay but still with from the fact that it was so much gura there there was so much strength oh maybe that's what what asov really linked to um he saw strength and that that's how what what what ASA how he patterned his life after this strength strength um whereas if he maybe there was a little more then could have uh could have tamed as maybe a little maybe we could suggest these things okay um yes but Yo's name wasn't changed I was changed to so say on this there's a beautiful teaching com and says if you add up the the number of number of letters each of those three names it corresponds to 13 okay you add instead of 14 so what's the significance of the number 13 when the jewi every time we the first [Music] Rems beautiful it's very calistic beautiful okay that's definitely a good way to go with this um it's also yeah it's the name he got from his parents you know is wasn't even got from Hashem so it's like it's too easy at that point right but yob let's not forget yakob himself through through him being himself he was able to fuse the two bring them the two together and so maybe what Reas is saying is that what's the yash's path to choose the sa yasher path to choose it's trying to figure out a way to be a little more like Yakov where you're able to bring the of abrah and the gur and the strength of together okay fuse the two together figure out what was lacking by both sides and how to mesh them and that creates tieras tieras is the splendor but it's only the Splendor of being the continuity and bringing the ab and Y bringing them together and creating a a lifestyle and a world that is always carrying those two Patriarchs those two AOS and channeling through somehow to choose that I think it's interesting as well because what you could say is what is so it's the Splendor of the one who's doing this and if we look at the life of y y was more to himself right he was he wasn't a person for the to the people we have we really don't we don't know any stories about Y and and his very little there's so little that was written on he's so secretive it's it's the most most intriguing character in the Torah to truly understand um but what it's saying is that bring the to the OA to the one where his story was really more about him finding shus within himself bring what had that being bring the so you can make AER for the one doing the thing to him to for himself and then bring the Tes to the one who is so loved by all people that being Abraham bring tier to that when it was all somehow bring gura to that as well and um and and that brings you to yashas that brings you to the ultimate safer haer to be a glat yosher Not Just glat Kosher okay and then to so that's and then maybe you can go into understanding appreciating the Mitzvah only that you have now reached a true understanding of the Saar now you can get to the discussion of mitzvos discussion of mitzvos which um which brings us to you know the receiving of the Torah okay and the last part of the mishna we have three minutes just want to do this last part next week I would love to start the second mishna he says look gaze into three things and you will not come to sin now he's saving us right because right before he was saying how we're supposed to calculate and measure the difference between the uh the reward of doing a Mitzvah vers is what you lose or the reward of a sin versus what you lose so he says what are the three things you should know what is above you there is an eye that sees an ear that hears and all of your actions are written in a book okay so two things one I thought it was nice to potentially look at it through this lens once you have once we have maybe defined this m to help us connect to the AOS toov and what they meant to Hashem so when you first look at this Mission you're think this is this is kind of scary like we're really being judged all the time but maybe there's another way of looking at this right the three things that re tells us is know that there's an eye that sees an ear that hears that's listening and all of your actions are written you know that reminds us of I would think is that if you have a student to their teacher what are the three three you would hope uh the three ways of communication when a teacher is trying to teach information is that you would like the student to see the visual they're seeing what's going on you would like them to hear exactly what the teacher is saying and then you would hope if they're good enough they actually write notes to know the information that will last more than just you know the minute of when they learned it so maybe we can we can um we can suggest that what Hashem it's not something scary it's actually something which is encouraging we should know that you know what Hashem in a way so to speak is like a student he wants to learn from us he wants to see from us how we are orchestrating a life of beauty of mitzvos and he takes pride in those things right so that he's like a student he's really watching us because he wants to learn from us so to speak and he learned in a way and he saw greatness he saw what he wanted the world to be like when he saw the AOS when when sees an he's like I'm taking notes on this guy I'm loving this I'm loving this individual I'm loving you I'm I want to be more I want the world to be more like them I want to learn from them so we should always remember everything that we do in a way we in are kind of like a teacher in how Hashem would love the world to be so that only lifts us up and doesn't create any type of fear but only it it gives us a certain level of motivation and then the last thing is rers he says it doesn't say bis safer it doesn't say that your actions are within a book right meaning in your book let's say he says it's B safer your actions are written in the book The Book of the world the book of all history and it's important for us to know that the actions that we do they're not just in a vacuum of right here right uh just today but rather there are things that we do that impact all history it can impact what happened in the past what's of course going on now and what will happen in the future to be able to to Choose Wisely to realize that in a way we're showing how beautiful life can be he'll love to write it down in the book and of course we' been saying we should have very very soon okay we will stop here and M