Thank G-d Every Day That He Took Us Out of Egypt with Rabbi Kalman Flaks

[music] You [singing] see your [music] [singing] tomorrow. [music and singing] Oh my n >> [singing] >> All right. Good evening to everyone. Good evening to all of Ami is another beautiful night learning to deepening our kavana of together. Thank you to for having us. Um, I wanted to dedicate our learning tonight specifically for the Rafu Shimma of Yeshua Benbasha Razel of Josh Leman who needs a lot of pleasing us this should you know give good things for the whole world take down all the evil despits of the universe and uh we should all experience revealed is all right so we're going to do two funas tonight please God the first we're going to discuss is shalani okay a very controversial topic and then we'll do the easy one of shalani goi okay actually it's out of order in the brahas. But you know, I'm an out of order type of guy. I'm just in the mood first off to jump into deepening our our kavana. That's our holy intention. What do we mean when we say these beautiful brahas that kazal taught us in the gumar in okay so let's just quick review of mayor of mayor taught us in meim first off you need to say 100 blessings every day okay it's a serious thing I'm learning through the ram site's coming up and the ram counts every single braha that we say in our day how do we get to 100 and oh shabas we have less than so we need to get some extra braas in there uh luckily today we have you know we have extra ways to get 100 blessings we have coffee and bathroom and fruits and snacks and all sorts of Doritos that we snack on just so that we get 100 blessings that's the only reason we do it and then a line letter a line later in the we have says b three extra blessings separate from the other which is shalomi shalani a and shalom asani isa as we mentioned originally it was actually shalani bore who didn't make me a fool but then we said ah who says you're not a fool and we edited that out and the conclusion is these are the three blessings and this is accepted by this is accepted by all the poin by the and this is what we say every morning And it's interesting, you know, I'm going to I'm going to get back to the we'll get we'll go back there. But uh first I want to talk about you didn't create me a slave. I know there's probably a lot of slaves out there who who you know say that hear people saying this braha and they're a little insulted. You know what's so bad about being an eid but uh what can you do? This is this is the braha to to to highlight the the beauty of being a free man. Okay. Now on a pit level, what is we we mentioned this last time. What are we really highlighting is these three blessings? What's really trying to say? Because if you think about it, there's a lot of stuff that we're not. I don't know. We're not a butterfly. Maybe we should have a I'm not a butterfly. I'm not a rock. You know, so why da do we go out of our way and go these three things that the categorize the things that we have to thank Hashem for. So the understanding of the and the understanding of the toa at which are written again same time as the gamarra is really what we're thanking Hashem for is mitzvah mitzvah. Okay. So what we're saying is a they're amazing. The thing is they don't have as many mitzvah as us the shas mitzvah and how you define that exactly is controversial. So it could be there's actually more than seven depends how you count it a lot of books about it but they don't have as many as Jews. So we have more mitzvah than them and not only that I have more mitzvah than an a slave does not have as many mitzvah. Which type of slave ker are we talking about most likely? So it says the reenyakar rebakar was a 13th century cabalist he was the rebi of the ramban. So whenever the Ramban quotes my Rebi, he's talking about amazing POK and cabalist says obviously we're not talking about a non-Jewish slave. We're talking about a Jewish slave. Thank you Hashem that I'm not a Jewish slave because a Jewish slave has more mitzvah than a non-Jew. Otherwise, well, we're going to go through every different type of non-Jew. And thank Hashem, I'm not, you know, this Puerto Rican. And thank you, Hashem, I'm not No, I'm not. No, I'm I'm not going through every single type of non-Jew. I'm I'm going through different categories of mitzvah. No, and I think thank you that I have more mitzvah. And then I get to a woman and I say, "Oh, thank you, Hashem, that I even have more mitzvah than a woman." And woman, as he spoke last week, so that I don't need those mitzvah in order to be connected to Hashem. By the way, parathetically, what about a guy? A guy who says, "Now, you might think I'm crazy, but there is a sitter that was put out recently. There's two two different versions for goim who believe in the Torah mitzvah no goim and giving them a text of prayers to say so I don't know what their is you can ask of shy he was the one who the ro that that wrote that sitter there's other versions of the sitter I'm not sure did they say shassani konu I don't know food for uh research can uh look into it after shir but in any case that's really the the the highlight the the what we're trying to highlight the different levels of mitzvah and therefore we're not talking about a non-Jewish slave we're thanking we're not an ebid which is a Jewish slave which is really thanking for the ability to do more mitzvah so far so good beautiful now with that said there's a number of other in creative meaningful interpretations that can bring more meaning to our kavono the Second shot that I found in this beautiful safer. I always quote it. I figure today I'll give it some press. It's my favorite safe for talleos and it's a it's a le it it quotes from all over uh the place to bring many different sources so that I look smart really I just open up this safer and others and quotes the leavah has a be the following beautiful shot [snorts] he says the Jewish people are a hashem the parro this week's para right we're living with the times we're connected to the para God redeemed us in this week's para the four languages of redemption and he basically made us that our Jewish nature since we left Egypt is that we can't be enslaved right because we are we already have a master and who is our master, Hashem. We only have one master, so we can't be slaves to anyone else, right? Like Bob Dylan once saying, it may be the devil or it may be the Lord, but you're going to have to serve somebody, which means everyone's going to have some sort of master. The Jewish people have, and hopefully religious people have one master, Hashem. And since we've taken upon ourselves that Hashem is our master and built into the Jewish nama is that we can't handle being slaves to anyone else. Maybe that's why Jews are very independent. You know, we don't really like having a boss. Everyone wants to start their own startup and have their own shul and be their own boss because it's our nature, you know, to do our own thing. You know what I'm saying? So it says that's really what we're thanking Hashem for that that we our very nature is not to be enslaved but to be only servants to Hashem because when you're a servant to Hashem you're not really enslaved. You're being true to yourself, true to your soul. So that's not slavery. But when you're feel enslaved to anything else except your true calling in life then that's really slavery. You know what I'm saying? You can have one guy, he works 24/7, he feels amazing, right? And another guy, he's working all day and he feels terrible, right? Because one guy is doing what he wants to do and who he feels is his true self, right? Take sports, right? I this afternoon was running back and forth, back and forth, back and forth in thevitzy sun and I loved every moment because I was playing basketball. another guy you take him and you make him run back and forth, back and forth, back and forth in the sun and it's mamishim. Okay, in the army I I felt that at times um so the point is that that's it's all about are you being true to yourself. So since we are being true to ourselves we're only toem and we're thinking of to external things that are not true to ourselves. A good little pes you know since we're in the par of pes. Yeah, that's shot number two. Shot number three. This offering is brought to you by Rosher. He is the author of Tammed which and he was a big sadic. He lived here in uh in the early 20th century. He actually wrote a book about Salash just like the a different book on wrote a lot of Muslim books and uh was a student of Israel and a big sadic. So in his safer he comes up with the following idea. You know what we mean? Shalomi. What we mean is every day guys have this kava. We're fulfilling the mitzvah of remembering that God took us out of Egypt. Okay? Because teaches us in in every generation we have to believe that we left. It's not talking once upon a time. You yourself, you common, you Gary have to believe like you left Egypt every single day. Okay? So we do this in the third paragraph of but when just in case you spaced out, you might space out in the third paragraph of when do we fulfill this mitzvah? when we say the bra of shaled, right? Because if not for God taking us out of Egypt, I'd still be, you know, working on the pyramids and the Sphinx and I don't know, the canals that they're they're doing in Egypt over there, trying to c, you know, seal up the border so that the Gazins don't sneak in, whatever they're doing around there. The point is, and thank Hashem every day when you say that he took us out of Egypt. Why not? You get a mitzvah. Apparently, they brought this shot to the Reb Punovich and he thought it was a great shot. >> So, I hope you guys also thought it was a good shot. Okay, shot number. We're going to give five shots that I'm going to offer unless you guys have more to offer and then we're going to move to the next bra. Shot number four. Okay, this one I think is brilliant by our Rabbi Rab Daniel Gladstein. So Rabbi Daniel Gladstein points out there's a very famous in the inal says the Torah tells us you are children to Hashem your God. Who's the Torah talking about? You guys Jews. We are the children of aes. We have a special relationship with says the kaduc says that when you're acting like good kind you're keeping the and the mitzvah. So then you're called a ben. But when you're doing a you're not a Ben then you are in the madga of an of a slave your closest to Hashem is dependent on how much you treat him with love and respect's opinion says rebi mayor and they even have a song about this by Joey newcome check it out on YouTube says bub Either way, says Remy Mayor, you are considered children. Even if you're sinning, you're still the children of a kadesh. Cuz a real Abba, even when his kids are acting up, he still loves him. And that's the relationship that we have with the Kadesh. No matter what, no matter what loves us, give out. There's this in unbreakable pint that every Jew feels and that's the essence of a Jew. Now, in general, interestingly enough, we don't pass like Rebe. We can never understand Ror. We pass like Rhuda. just learning suka with and we I was telling we we pass like but there's one exception in this in this brings down we go like mayor we like mayor is always the special like we read in our para firstborn child okay Now, how does that relate to the we say every morning? Let's put it together. What are we saying? That we are not pasing like we're pasing like Ror. We're pasing like Rome says we're not anali rather I am a Ben you here now what makes this so beautiful you guys remember who is the author of this brai mayor the same rabbi unbelievable mayor is the guy who says is we have to say because he's really it's beautiful not my Daniel's [clears throat] beautiful so we're saying then that even though maybe I might have messed up you gave me back my soul and you consider me a child of a kesh and and and he loves us and so we're domining to him we're talking to him that's my favorite shot but I'll give you one more shot which I also think is a beautiful kavana what do we mean shalomi? What do you guys think? What What could it mean? Let's use a be a little bit uh creative. How does that apply to us? In what way are we really saying, God, we're not a vodim? We're not slaves. We're not slaves to our tas. We're not slaves to our desires. We're not slaves to our addictions. We're not slaves to our past. We're not slaves to our traumas. We're not slaves to our phones, okay? We don't have to check the politics 14 times a day to see, you know, compare if CNN and Fox News has something new to say about, you know, Mamani or this or that. No, we can decide our schedule every day. We are not determined by our bad habits. Shalomi and we're reiterating that and reminding ourselves and who's giving us the to overcome our negative habits every day. You can take a meditate. I'm not going to whatever my bad habits I'm working on. Think, you know, to each his own. We just like picking on phones cuz it's the easiest habit that everyone's addicted to. But you know, everyone can ch you can choose your own habit to thank Hashem that we're not slaves to it. Especially during the time when Hashem gives us extra strength to overcome our tyas. So we can overcome it through our connection to So there we go guys, five kabanas. You never realize shal was so deep. Quick review. Thank you, Hashem, that I have mitzvah, a lot more mitzvah than even I as great as they are. We said, "Thank you, Hashem, that um I'm not the nature of a Jew is to not be enslaved, but rather only to be a slave to Hashem and as we'll sing at the end of this year." [snorts] Shot number three, thank you, Hashem, that he took me out of Egypt. Fill the mitzvah every day. Shot number four, thank you Hashem that I'm a chill bang bang. I'm not an Evan, I'm a Ben. And shot number five, thank you Hashem that I am not slaves to my addictions and to my bad habits. Pretty good. Yeah, with that alone, we could have called it a shir. Yeah. But you know what? We got more. Don't worry. I want to get to the less controversial topic of tonight and that is the brother of Shaligoy. Okay. Um so uh Rashwab brings in his beautiful safer probably the most classic book uh that I use to connect to David. This has probably aroused more uh wrath and more anger than any other prayer in our liturgy except for maybe last week's shar. Okay, it's competitive. Um but we won't shy away from it. Okay. Now as I mentioned the says says we have to thank interestingly enough there are many gear of the which do not reach rather it reads Israel that's nicer right thank you Hashem that you created me a Jew positive you this and in fact there are some gears the rush brings this gear down and there were maybe a few sitters throughout history that took this approach. It's a bit controversial. However, here's the problem. It's almost for sure. It is pretty much it's it's it's well known that this is not the original gears of the Gamarra. You find in a tota and rights are written at the same time period. You find in the riff and in many other gear the original text of Shalani So what happened? Why in some gar does it appear? It's pretty obvious what happened. It's called sensors. And you see this many times throughout Gomorra that either there was a Christian sensor who didn't like the idea of the Jews uh saying or more likely the Jews were scared you know that the Christian sensors are going to are going to read this and they're going to be very ticked off and it's going to start up a grum. So they changed the gear. Does that mean in in people's jewels they were saying instead of honestly I don't know I don't know but it seems pretty clear that that is not the original the original is in fact and that's the gears which was passed down throughout the generations and made it to the okay and that has been accepted by the vast majority of Israel by Orthodox Jews at least for the last I don't know 800 900 years. Okay. Um and probably going back to raime mayor, you know, going back 1,800 years ago. Okay. So that's what Amish accepted upon themselves. Now with that said, it is interesting to note that you find some fascinating gearas and random sitters. There was uh in Italy a gears of Shalo is because I guess the Christians would be cooler with that. Um so it got censored in different ways but the original text is is as as we as we noted it. There are even for the sake of honesty there are even some modern-day great rabbis who changed it from to for example apparently and um and a few other big rabbis I'm forgetting it's noted in some German that they wouldn't say they would say why so part of this was because sometimes refers to the Jewish people right for example we We're We're a nation. means nation. kad. So I can say we're not We are However, the ma majority opinion is to say because we distinguish we have a principle that the rabbis when they establish these brahas they're using the language of kazal and in kazal language ago meant a non-Jew okay even though in biblical language ago could refer to a a nation a Jew including the Jewish nation but in times ago meant non-Jew so it's not a problem to say and that's the most accepted uh gera today you'll find that in most sitters. Okay, fine. So that's just a little uh historical background. Um now still it begs the question why meaning there were rabbis who I I was doing a lot of research about this. There were orthodox rabbis who really didn't like this nus. They knew it was gonna get them to a lot of hot water. You know, they knew that Candace Owens is is not gonna really jive with this braha. You know, she sees me on YouTube land. What's up? Um, and like let's just change it. It's just getting us into trouble. You know, shalo isa too. People didn't like that so much. So, I was reading this rabbi in the 19th century, you know. He said, "Listen, Rabbis, let's just change it back to Sha is it'll get us out of all that hot water. We because if you say shassan is you don't have to say because Israel includes within it an ish, a woman and also an oven. You don't have to talk about slaves. Want to avoid that whole topic." So, you know, it's a it's a win-win. So, let's just change it. you know this rabbi recognizing that he doesn't have the authority to change it just because he decided to change it but he wants the the consensus of the rabbis to move right as we read last week uh even modern orthodox rabbis like Rhenin who was very like sympathetic and empathetic to more women causes said at the end of the day the consensus of Orthodox Jews uh has not shifted on this and so we cannot shift on this issue we need to follow the of our forefather fathers just like the Rambam and many and the Roas and many great rabbis bring down we don't change the we don't change the but and yes there have been some modern modern modern orthodox you know and the rabbis who have in their own written articles about how they personally won't say they they shifted to shastani is but that has not that's not the accepted opinion in the let's say mainstream orthodox world that I put myself in that camp. Okay. So that's that's true. But at the end of the day, why? So says the Bach circus and this is later reiterated by the remember we began our gamor says we want to get 100. That's how you get the fear of God in your day. The Gmorra says how do you what does Hashem ask? What does Hashem ask of you? Don't read it. Ma, how what does Hashem ask of you? Say 100 blessings. Bring God into every moment of your day. How are we going to get 100 if we lose two? Because we're going to say is and then we lose our and then we lose our because has within it those twoas. So it's the opposite. We want to get more brahas in there. So we're going to dwell on every little aspect not of how that we think we're better than the other but rather of how lucky we are that we have more and more mitzvah. So ju just the opposite says the bach we want to dapka go out of our way to to to not put it all in one to bear because asimis brings down the end of the day you know why do we need any of these braas let's just wake up in the morning and say thanks hashem rub dubdub thanks for the grub you know appreciate being alive see you later you know what's with all the details you Oh, the the ashayatzer and the impossible and the and the you know the eyes and the walking and the [laughter] all these blessings and what are we doing here? So says Rapinis because that's the whole idea we need to engender within ourselves gratitude. Now [snorts] how do you feel gratitude? Let's say I go to my host, right, and I say, "Ah, Gary, thanks for everything. It was amazing." So, that's one thing. But then I go to him, I say, "Gary, the soup, it was unbelievable. So perfectly spiced. And the salad, what dressing?" And I love how you cut the cucumber so small. That's my favorite. And then you go detail by detail and detail. By the end of the day, not only is Gary gonna always want to invite you over, [clears throat] but you're gonna appreciate that dinner a lot more because you went into death to mafare to detail. Now again, I guess we have to we can't do it all day. Although halav a person should walk away all day thanking Hashem for every breath of your life. You know is a holy practice. I once heard that when he goes shopping he thank you for this orange and thank you for this apple and mish bring it into into real life but at least in ding I mean ding is already long enough you know we got to learn also so we have to have some seder so we have 18 blessings 15 plus three it's also not a coincidence but we want to and to say thank you for making me a Jew it just doesn't hit the spot as much as to point out the alternative and to appreciate what we have. You know, light only is appreciated when it's in contrast with the darkness. So, you need to think about the opposite reality and appreciate what we have. That's the approach expressed by Shimchin Pinas. He says it more eloquently. You should look at it inside. But in terms of why we want to detail, we want to detail more rather than less. Now um there are a few more uh interesting um interesting perspectives that I read when I was uh researching this topic. The first is mentioned by the bure and I found this all throughout cabalistics the schlawit who wrote a book on when he got to and the we mentioned last week and the balabad they all said the same shot which I don't understand but since they said it I'm going to also say it okay we'll get what we get out of it they say that cabalistically every night our souls go up to the heavenly chambers. Okay? And then it comes down freshly reincarnated. Now, it's possible apparently that some kipos of the chamber of could stick to us, you know. And so when we wake up, we're saying, "Thank you, Hashem, that I'm a shalo, that my soul is purely Jew material." That's what we're thanking Hashem for. We have this po pure extra special beautiful nam not not that there's anything wrong with being a but that's what they say now I have one kasha on this perspective I'm sure there's an answer I just don't really understand it which is who says how do you know how do you know you didn't you didn't get come back as as a as a meaning if there's already a possibility say say that you could come back as a soul so then or an isha soul so then who says you're How do you know? You know, so I don't know. Ask your cabalistic friends. Um maybe you could say by the fact that I'm saying this braha, then I must have a Yiddish. I I don't know. >> But they did say only they didn't say a whole. >> Ah, so so you're right. The the says there was a whole but when I read it in the alter, he says kipos. So but how do you know no kipos came down? Who says >> maybe through the brah is released. >> Oh, maybe that's a good answer. Maybe the act of saying the braha gets rid of the kipos. That's a good answer. Beautiful. Could be. Could be. There we go. We lucky that Rabbi Poston's here, our local cabalist, you know. Could be. Could be. It's a good shot. Best shot I've heard so far. Beautiful. Another shot. Take it or leave it. Very interesting. We can't say. Why not? Because you have to earn being I could say that that I can say but say I'm because the is of so I can't it would be arrogant to say right but to say I could say so that's another okay >> no god doesn't make you sound like you make decision. >> Oh, interesting. They're saying even if I could say is I make that decision I want I want to get back to that the last last segment of our when I talk about gir and we'll talk and we'll just mention if they should say this and just uh me get to that momentarily a few more notes um says very interestingly on that note before he would say this it's brought down he would check himself to make sure that there was no gayish kite that no gayisha culture I imagine he meant negative goish culture which was stuck to him so before he would say go he would make sure you know no kipus you know this man make sure you know he didn't listen to any goes music that day and no goes images you know whatever the I don't think the was listening to like it doesn't matter the point is check himself. You guys want to check yourself? You could do that. You could do it. check yourself that that you're mishiwab also points out that when we say this we're not talking about the lower level of because there was a many great in our history that the Torah talks about the whole para named after him no ether I was reading I from Ever the Rebi of the Jewish people he he was he was a great manzer was do says he was teach he could have taught Torah to the whole world they're amazing but we're saying thank you Hashem not that we're better than them but that I have a special that I have a special tap kid you In other words, like repent says, you know, does a rock say thank you to Hashem because he's a rock. And would a horse say thank you to Hashem that he's a horse? Why? What do we We're a man. She's a woman. I'm a he's a go. I'm a Jew. Everyone has their tough kid. He's the guitar player. I'm the I'm the lead singer. What does it matter? But the issue and the cow has to say thank you that he's a cow. And the rock has to say thank you that he's a rock. And the Jew has to say thank you that he's Jew. the boy, you know, that says the taz, we're not saying we're better than anybody else. We're not saying we're better than that. We're just thanking Hashem for our lot. Whatever our specific situation is, that's our mission. Like we spoke about last week, [clears throat] it's not about being better. It's just about being happy with our lot. Everything that happens is exactly the wrestling of Hashem. Okay, there's a cute story. There's a RV. I think it's a true story. It was I forget the name but the the RAV um basically was called in by I think the communists when they heard about this braha and they said oh you anti-semitic Jew how you say every day you hate us go he showed him the next he says but it also says you think I don't love my wife I love my wife with all my heart but you know I'm a man she's a woman we each thank each other so I love you know love No, nothing against the I'm just happy that I'm a Jew. So that's what he that's how he said it and that's what I think is the truth. That's our kavanu. Okay, that's our kavan. Not saying we're better than anyone. We're just being happy with our lot. Okay, two last thoughts quote from two tumors and then we'll talk about just for so uh first off wanted to mention this beautiful Aer uh who has also gave Shir uh and they recorded it and made a book out of it. Hint hint in case anybody wants to uh you know write a book for me. Um one day AI will you know just be able to convert a year into a book and author. So says he says like this the rav says and when says the he doesn't mean he means so says I love every person I don't have to force myself to love every Man, that's my nature. Cook says the more I love non-Jews, the more I love Jews. The more I love Jews, the more I love non-Jews, the more I I don't have to limit my love. Love by nature expands. But I'm not ashamed to say I love everyone, but I love Jews even more. So I can also say this proudly and say, "I'm so happy that I'm Jewish. I'm so happy I have this special nama and special mitzvah. It doesn't take away for a second, you know, about my love for other creatures, too. In fact, it it helps cuz I have now that I'm a Jew, I know I have the shim, then we're all related. Maybe he's a brother and he's a cousin, but we're all, you know, we're all so da I'm not afraid to say I love them and I love Jews even more. gadmat. Okay? And he says, you know, sometimes we have to define things by the negative. Take shabas. Try to explain to someone what's shabas. They say, oh, we eat chol. H I don't know. We sing. But that's actually not that how we define chabas. We say you don't do this and you do that and you're not allowed to do this and you're not allowed to do that. And somehow all the don'ts create the space for us to understand to make proper space for the dos. So in the same way sometimes we're just highlighting the negative to remind oursel of the positive we have in our life. But it's not to to dwell on the negative. Okay? At least that's one way I make sense of these brahas which to be honest even when I was young I struggled with the this these these brahas and I always think the most important thing is how we interpret them and how we teach it to our children and to our generation >> thought about this have to give myself a commercial break this is a safer I put together uh about Carvach's teachings on Fila um and actually I didn't write anything about not sure why but I did find mamish a beautiful teaching on this topic and slowmo says like this can read it inside um okay a little background's whole family got wiped out pretty much by the Holocaust okay he was a Holocaust survivor to an extent and there was a lot of hatred in the generation after the Holocaust And so it would be very natural after the Holocaust for people to like just respond with hatred the goim they hate us you know but that was the opposite of Rafel Makabak's approach in fact he went and spread love to everyone treated with love and kind and respect to every random [clears throat] non-Jew he met and taught that to the world and so once he went back to Poland and he started doing concerts in Poland and in Germany where his family had been wiped out and and he started doing these concerts to spread love singing and people said are you crazy it's a bit too much what are you doing too much love man too much of a hippie so said like this okay so he tells two stories first of all he says I want to tell a story. This is something I saw in in the Omiper war. The Egyptian army was surrounded by Yidden. We were singing Amai. In the middle of the desert, we saw Arabs coming. Nine Arabs coming holding up their hands. They were dying from thirst. What did our soldiers do? You know, in the desert, every soldier gets a certain amount of water and of Coca-Cola to keep himself alive. All the soldiers went to their tent and brought out all their Coca-Cola to give them something to drink. There's a doctor there and he started treating them. I couldn't believe what I saw. One of them asked the Egyptians in Arabic, "Why are you fighting them? Why are you fighting us?" One of them said, "Because we want to kill all the Jews." There was a soldier there, a Jewish soldier. He said, "I'm so sorry you hate me. We could be the best of friends." This is a yidden, right? Something else. No matter how much another story once was in a a taxi cab and a taxi comes up to him and says you know if I could I become Jewish I love you guys and he's like why what's wrong with being a holy go says what's he says you guys everyone's hated you for all these years and you still refuse to give in refuse to hate the world and that was approach he said you know what you know why I'm doing this concert. I know there's a lot of hatred out there. You don't think I know there's a lot of anti-semites. You don't think there's I I don't know there's a lot of uh terrorism terrorists and people promulating that philosophy. But I'm a doctor. A doctor's job is not to dwell on all this sick people, but to fix things. I'm here to fix the world through love. Okay. So as someone who considers myself a little bit of a of a talmet of cookook of Schlommo I can tell you with with all sincerity and I really do love every human being and I think that's part not despite but because of my Jewish upbringing. I really feel that way and so I really genuinely feel that it's not coming from a place and it certainly shouldn't be coming from a place of anger or hatred rather it's simply coming from a place of recognizing what a special gift we have our special mitzvah and our special that has given us and again at least I think that's what our kavana should be now just one last kind of side topic What about a galani that blessed are you a god that has not created me a non-Jew. What's the obvious problem with that? What's the problem with the Gary saying, "Thank you, Hashem, for not making me a non-Jew." Well, awkward. But you did make me a non-Jew. that how can he come go and say thank you Hashem for not making me a non-Jew when he did he was created a non-Jew and then he converted so how can he say that okay you hear you hear the question so in the it's so good that the bas of yo writes in you're right a g should not say this braha it's okay it's not it's not a this he's just he was he was created a non-Jew so he doesn't say this braha in the interestingly enough he doesn't bring it down. He doesn't say one way or the other which is surprising because you would think he would go out of his way to tell you know be so I don't know maybe the did he change his mind later in life or maybe just didn't want to get everybody upset you know you want to see my opinion of the matter go go see the boss I don't know comes and he writes Thank you that you made me a although that too writes the taz I believe or maybe it's the bach is is a bit weird because did Hashem make him a g? Who made him a g? [snorts] He made him a g. God didn't make him a g. God created us you know but a g he made that decision. And so I say that you let me become a g but like what do you mean you didn't make me a g so says the no because it's like and the who made the souls of karan a right the people he converted rashi says now did a make them convert he didn't make them conser convert they converted on their own they did chuva but he facilitated the conversions So helping is like making okay we so it seems like the is saying at the end of the day God helped that convert make the decision and so it's like God did it. So that's the Ramos version comes from and a lot of theidics for him and they say no they should say just like every other Jewani [cough] what about the problem of the of the how can they say it so no it must be that g it turns out really was not created a go what was he created did a yid his nama was Jewish back at our but you know somewhere along the way he got reincarnated as a but his essence was always Jewish and therefore they can say shalom asani even though it seemed like they created a but really yeah or you could another way of putting it since every day we're recreated Today God did not make make me a It's another way of putting it. It's not so clear. Different pkim. Mishna Bur brings it down. Some say this, some say that. I don't know. Ask your local uh Orthodox Pekk if you're a G. what what it seems like there's yesesh for all the different minimum and you should just ask your rabbi and and go with it but uh I just thought that was a fascinating vignette but uh just again putting it all together we have finally con uh concluded uh the three part segment oh as I'm summarizing remember one last mayor's And maybe I wanted the that who is it that teaches us rebi mayor. Why dava rebby mayor because mayor is the mera of the one who tells us that no matter how many mistakes you've made you're still the child of hashem. >> He's also the child of gum wasn't he? >> Ah interesting. He was a child of gaim. So maybe he appreciates it more. Interesting. Yeah. Be interesting to do research on raer naray married to burya. Last week we postulated why he was the one in such a isa having such a holy wife. Um so here I want to say that since he mameish um is the one who recognized and brought to the forefront that no matter how far we are from the fold that n the shama of a yid remains ultimately the firstborn child of a kesh we have that unbreakable pint spark of holiness and so davka he's the one who's able to say that I'm Jewish not that I'm putting down being goes he's just saying thank God that I have this special gift that uh of being a holy you know maybe I'll end with a ma once of he was uh he was having a hard day you know he was having a hard day he was really down he's like ah who am I I'm nothing I haven't lived up to my potential and he skipped he didn't say shalah sunni go and then he waited he waited and and he was able to finally say shaloi and he was so happy and that brought him out of out of his stuper because he was able to just think about the fact that I'm mamish the child of and no matter how low it seems like I've sinned how far the end of the day Hashem loves me just like a loving father and cha is just one step away so that can be our we say and now let's sing that we're Not aim but of [singing] King of the heart [singing] I need the I [singing] Nana nana. 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