The Heart of the Wise is to His Right and the Fool to His Left with Rabbi Aaron Dovid Poston

Heat. Heat. [music] [singing] [music] [singing] >> [music] [singing] [music] [singing] >> Shalom everybody. Welcome back to the Iban Madrash. Welcome home to Torah. A very warm welcome home to Torah. As you know already since uh few months already we started the new book called ear gioreim. It's still written by the famous cleakar. It's just a different safer and he has a little bit of a different method and uh he usually starts off with a medish and then expounds on it for many many pages. Since we're just beginning we're just taking like a page and a half. Next year it'll be another page and a half and so on. It'll probably take a decade to finish. Okay. So, for those who are watching for the first time, we encourage you to follow along in the Hebrew sheets. You can find a link below where you will find just a black and white copies of the Hebrew sheets we're going to work with. Of course, we translate everything and we explain everything. And [snorts] he always deals with fundamentals of Judaism. the fundamentals things that every not just every Jew but every Jew needs to know but anybody who's looking for truth anybody who's searching for truth should want to know what the kakar has to say who was the talmud mufak he was the star student of the maharal he begins with a medish from which many are familiar with the idea that u it's in chapter 12 verse 1 we're going deal with verse two, but let's just read the Medus verse in Medish. It's brought down actually in the Garim on page 117b. By the way, if you want the English source sheets, you can email me and I'll add you to the list. The English source sheets only have the sources. In other words, we're reading uh verbatim from the clear, but he quotes sources left and right. And I'm not making a pun here. We're going to be discussing left and right. And uh those sources are already on one page. So you don't have to thumb through all your different books the through the Tanakh to find the sources or the midashim or the gammoras or the Mishnas and perkyote and whatnot. So it's all at your fingertips. So the verse in chapter 12 verse1 right go for yourself. God says to Abraham, "Abraham, go for yourself." And what does it say? The Medus brings down from verse two. So I'll read it in English first. I will make you into a great nation. I will bless you and I will grand a name and you shall be a blessing. Right? I'm going to make your name great. That's the better translation. I'm sure a grandise means exactly the same thing to make great. >> [snorts] >> So in Hebrew, I'm going to make you into a great nation and I will bless you and I'm going to make your name great and you will be a braha. So this sounds like there's four parts. There really are. It's broken down. A great nation. You'll be blessed. I'm going to make your name great and you'll be a blessing. The medish explains that when it says I'm gonna make you a great nation, that's referring to when we pray the silent prayer. We say elraham in the first elraham elit. So the first part I'm going to make you a great nation is referring to um the statement about the God of Abraham and I will bless you. This is what it means when it's when we say Elo [snorts] and the third I will make your name great. This is referring to Elohov the God of Jacob. Now the med says, "You might have thought that at the end of that first braha, we're going to mention or sign off by all of them since they were all mentioned in the braha." No, the Torah teaches us that when it says, "And you will be a blessing," it's talking to Abraham, that the blessing ends only with his name. And um the signing off is Mal Abraham, the shield of Abraham. Okay, so that's the medish. Now, he's going to only discuss many of these things throughout the 20 pages, but we're going to only deal with the first page, page and a half. And he begins by telling us, as I said, the fundamentals of life. Every human being should know the fundamentals of life. By the time you're our age, right, you should know what the fundamentals of life are. Unfortunately, some of us never grow up, never mature. Okay. So, if we're only catching up now, that's fine, too. He's telling us the purpose of life. Wait till you hear this. that the prime actions and handiworks and either existence or reality of human beings are to chase after three things. Okay? And all of our hishad all of human effort includes these three things. Now what he's going to describe and I want to attribute to Ravn Weinberg. He taught us I mean he's not the only one that says it. It's through Khaz that human beings are created for pleasure. We're created for pleasure and there's five levels of pleasure. We're not going to get into them at all tonight, but there's many um many seminars the Rosha Rnberg gave on the five levels of pleasure and how they're related to the five levels of our soul and the purpose of life. But we are pleasure seekers and what he's going to describe, of course, we have free will. We're going to either choose what's correct and it'll bring us life or we'll cor which is incorrect and it will not bring us life. It'll bring us further from life. This is the idea of free will. But he says like this, what [clears throat] are these three things that we're all chasing after? That's what we want to know. And he will lay it down what we should do when we make these decisions to chase after these things. Are we going after the real thing, the thing that will bring us eternal life or that which is temporary, instant gratification, counterfeit pleasures? So the categories are, drum [clears throat] roll please, wealth, fame, and money. Now even though he says money, he's going to change it. We'll see it means children. As we know that inheritance goes through the fathers to the children and we'll see that it's really money. Um he actually says that is the three categories at the moment and these three categories. These are general categories not all the details. And these three things are general categories. They include all the other details of all of our lives and all the actions um and all the handiworks that we're involved in whether it's from a spiritual point of view or a very physical point of view. It's going to include all of these categories. So we'll see when it comes to these three categories again remember what they are. They are wealth, fame and money. Again maybe money we'll see means children. There are two ways. There are two different ways which God places them before human beings. We are faced with a choice. One of them is called the right. Maybe that's why they call it right because it's the right choice. And the other one is called left, which is perhaps to the dark side. Gimlu. When one of us human beings request, seek, search, desire, own pleasure. I'm going to call it selfish pleasure and to and to grow a crown so to speak to enlarge ourselves on a on um the goal of wearing a crown somehow making ourselves great feel great through acquiring these things. Ho ho small. He's consider going to the left side if you're doing it for selfish purposes. And we have a very famous verse in Ecclesiastes. That's Cohelis chapter 10 verse 2. Take a look. I'm going to take the second part of the verse because that's what he quotes first. Whereas the heart of the fool is at his left. The le cilo, the heart of the fool is at the left, is going left. You already know what the first part of the verse is, but this pretty much makes that if you make these choices, right? You're looking for wealth, fame, or money, or children for selfish purposes. That's not the desirable choice that God wants you to make. nom however but if you're not if you're searching and desire these things not for your own selfish pleasures but rather but rather for the true purpose the real true purpose which is a positive endot that derive that come out the result from these three things which again we said is [snorts] wealth fame I'm going to change it already children as we're going to discuss shortly true purpose the real goal of our lives that means you're going to the right side the correct side and regarding that is the first part of the verse. Look again in source number three. Ecclesiastes Cohelis 10:2. It says, "The heart of the wise man is at his right." Okay. In Hebrew, let me know. Now, that's how he ends the first paragraph. Okay. Now, regarding this, we're going to get into what I would say is territory that could be misunderstood. I really want you to wait till the end. I decided I'm going to go through another source sheet only at the end. And uh but we'll we'll cover we'll cover it superficially in the beginning. It says Cassubos, but it's really Sanhedrin 107B. If you look on the source sheet number four, now let me read it in the Hebrew first, it says that Yateser, Tino, and Issha. Yates we're going to say is the inclination. Exactly what that means, we'll discover. Tino is a child or children. And Issha obviously means a wife or woman. It says here, you push away with your left hand and you draw close with your right. What is it talking about? So, I'm going to give it superficially. The Yates could be and probably is speaking about um it's going to talk about money. Okay. However, at first it seems like it's talking about sexual desires which could be what's the word um replaced with the word isha. So let's take yates as searching for money. The tino children having children but what does it mean to push away with your right? I'm sorry push away with your left and draw close with your right. And a woman also the same thing. Push away with your left and draw close with your right. What is really happening? Okay, I happen to be left-handed, but let's just say for the majority of the world, it means you push away with your weak hand, which in a certain sense, you're not pushing away very far at all, but you're drawing close with your strong hand, which means you you are drawing close. It's a really It's a real drawing close if you're talking about with your strong hand. Okay. So, what do these these three things represent? Um, it sounds like they're not entirely healthy if you only draw them too close with your right. It sounds like you have to have a little bit of a distance, a little bit by pushing away with your left. Um, so number one, don't push them away too far and don't draw them too close. We have to discuss what these three things are. And I think I'm doing a disservice by skipping the depth, but I want you to hang in there because I want to go through the source sheet that I put together with all the different sources on Gomorra Sanhedrin 107b. So we're going to go through it somewhat superficially. He says the last line on the right, Ramzu ligimalu. These three things hint to what we said. The yateser, the inclination, the tino, the child, and the woman. These are code words for something. They hint to the following three things. And I'll just tell you what they are just so we know. First of all, we say shame, mon, and bunn. And he's changing a little bit, right? You have shame, which is not in English shame. Shame is in publicity, fame, fame. Mama is money and bunny are children. Those are the things that a man should push away with his left and draw close with his right for the sake of what? Coming to his true purpose. I want to just read the first rashi. Go back to page one in the source sheet. When you look at source number one, Genesis chapter 12 verse 1 and two. So we know that the God said to Avon, right? Go forth from your land. Leave your land, your per your birthplace, and your father's house. And those three things are going to represent these three things. In other words, when the person travels, look in the middle of Rashi and I will make you into a great nation. Why does God need to promise to make him into a great nation? to bless him and make his name great. Because when you travel, you leave your hometown and you're gone. What does Rashi say? Traveling causes three things. It diminishes, it brings down three things. It diminishes procreation. I'm going to just imagine that first of all, there when you actually do travel, whether you should be with your your mate or not, right? Your your your wife or not. So there there are but let's skip those. In other words, if you're going on a trip, it's not a good idea to have intimate relations. Either the day you leave or the day you come back. But it's talking about perhaps you don't have time. Either you're away from her or you don't have time. You're in other people's homes. It diminishes procreation, traveling. And what about money? It diminishes money. Well, first of all, you got to fill your gas tank or you got to fill your camel with water, whatever it is you're traveling with. Number one, it costs money to travel, whether by, you know, donkey or by airplane. And of course, if you're unless you're that's your job, you you take off from work. So, you're diminishing your money on expenses and perhaps from uh using your vacation your vacation time. And it diminishes shame uh fame. How? Because you have to start over. People know you where you were. They're familiar with you, right? Whether it's a business or friendship. So, they don't know you and you go to a new place, they don't know who you are. Unless, of course, you're famous already, then they know you are. But in the old days, they didn't have YouTube, WhatsApp, and all these things, television. So, people weren't that famous. So this is the deal that it diminishes procreation, money, and and and fame. And what did God do? He promised him, I'm I got your back. I got your back. Therefore, he required these three blessings. Namely, God blessed him concerning children, right? I'm going to what? Make you into a great nation. I'm going to bless you. That's concerning money. And concerning fame is I'm going to make your name great. Simple. I I just want you to look at the bottom part of that rashi because we talked about in the shimona estray right um okay he mentions all these things that we just basically spoke about earlier in gamor 17b let's go back into the kar and we're on the top left he now describes these three things the yateser is a is a hint to oisher is a a hint to wealth Now how do we know this? So he brings a series of verses that prove the word yateser yudotic r is referring to money or wealth. And where do we see this? The first verse he brings is Job 20 verse 22. And you'll find that number seven on the source sheet. It says Yates now in the English doesn't really justify when his desire has been filled sufficiently. So bimco his desires have been filled yates are low. What's yateser mean? So you would think it's the same word, same letters, same order of everything about the inclination but it's matesar. In other words, you'll be closed in. It'll be a tight spot, right? There'll be pain. He'll be in a straight situation, a tight stra situation. Rashi says, "What does it mean? He will be in the straits. Trouble will come to him." So if the person gets the money that he desires, we're talking about from the left side, of course, then trouble will come his way. Okay? But it's could relate to the word yer yudic. And then we have another verse in Genesis chapter 8 verse 21. So in chapter 8 of Genesis verse 21, and the Lord smelled the pleasant aroma. And the Lord said to himself, I will no longer curse the earth because of man. This is what he said to Noak after the flood and after he came out and and made a corbin to Hashem. I'm going to only man shall only live to 120. But the verse says for the imagination of man's heart is evil. In Hebrew it says, okay, so you understand the word Yateser is an in inclination, right? The imagination of a man's heart is evil. So we start off by saying it has to do with money, right? When his heart when his desire has been fulfilled, he will be in the straits. It's not good. And the straits are really not good. God even called the Yateser Rah, right? We call it the Yates Rah. We know what we're talking about here. And then he brings us this idea. The anra eler. Now he's going to connect this evil only to money. And he says it in Cohelis Ecclesiastes 5:12. Look at number nine on the source sheet. There is a grievous evil that I saw under the sun that riches kept by the owner riches kept by their owner for his harm. It's not it's not healthy. And in the example Rashi gives is like the riches of Korak. So if you're doing it for yourself, you want to become rich for yourself. That's the left side. We're going to see what needs to be done to fix that. The second idea, what about children? Tino, Tino is Remma's. I think that's clear. And he only ends the explanation there. Okay. Isa, what about a woman? A woman works like this. So women, I hope you're listening. Rem is the shameto. This is talking about fame. The woman is somehow relating to the good name of the man. It says in Proverbs 12 verse 4. Am I right? Oh yeah. Number 10 on the sore sheet. A virtuous woman is the crown of her husband. Ask a terisala. Beautiful, beautiful concept. But where is he taking us? He's starting off with this idea that it relates to a a a righteous woman, a virtuous woman is the crown of her husband who is mahaloto. And something we have to recognize and it should be clear that the idea of fame or a good name comes at the time that people are praising the person. And that's what it means in the following verse. Actually, it's not even necessarily um Oh, yeah. Oh, no. It's chapter 31:30 of Proverbs. A God-fearing woman is to be praised. Isa halal. So, a a god-fearing woman is to be praised. And this is where I say it's the following verse, but it's really a combination of words that don't really appear in the verse itself. Some of them do, some of them don't, but not in that verse, not in that order. Rather, so I'm not sure where he's quoting from, but it basically means her deeds will praise her at the gates. That's the concept, right? as the Pik uh explains her deeds will praise her at the gates. [snorts] um the very fact that they're praising her is basically even her husband they're actually praising right behind every great man stands stands an even a greater woman right but this is the idea and he says like this from peravote no from if she didn't merit then God would never put them together. As the Gmoran explains, do I have it here? Number 12 on the source sheet. Rakkesh would introduce the discussion by saying that heaven matches a woman to a man only according to his actions. Right? And Gammorot discusses a woman who's not so acting properly. Well, guess what? the woman is only not acting properly because of the man and his I'm going to use the word lack of attention perhaps. Um, but we're not going to go there right now. We're just going to get the pro the concept that Hashem will match up the woman to the man according to his actions. So, if he's deserving, he's righteous, he'll get a righteous woman. And it works the other way around, too. And that's the Gomorrah that he's quoting. And wait till you hear these gumachas. He says that the word shame, the very word shame is 340 in gamatria. It's the same gamatria zhata. This is a good woman. So if a man is looking for fame, he better be looking for a good woman. He better work on his character to merit a good woman. And we're going to see these are the tasit. This is going to be the true purpose of life as we will soon see. But it's uh the opposite. If someone is only looking for let's say external beauty or for an inheritance from a father-in-law, this is not the reason to get married. Okay? thear with all these three ideas, one should push away with his left, meaning that he shouldn't be so interested in these things from the left side, but rather embrace them, so to speak, bring them close with the right, with the true purpose in mind. Shalom. He shouldn't be seeking after these things for his own needs. And now he's going to go into money. For example, why should you have money? So that you could use that money for righteousness and justice or charity. that what comes out from this if you're using the money if you have the money for the true purpose then it would be in order to be healthy enough so you can serve Hashem with a healthy body okay so that is what about children the purpose of having children is to draw grow them up right to to um help them grow up to be in full of awe of God and we're going to see some proofs for that from Ara. And what about a shame to why should you want fame on the page anoro the reason you should have and want fame i.e be a good name is in order that [clears throat] you would be honored by the people of the generation in order that they should receive your right your every Jew has an obligation to try to lift up other Jews to be more righteous whether it's our wives our children our friends people in our community you don't have to be the rabbi to be interested in mikabi You're going to come across people that need your help, that need your assistance. And we should really be aware and cognizant of the fact that one of the six 13 commandments is to give to in the same breath, in the same puzz love your neighbor as yourself. Okay? So, how do you love somebody if you resent them for doing the wrong thing, which a lot of people it's human nature. You see somebody doing something that irks you, that bothers you, that could be considered evil. So you shouldn't hate your brother in your heart. Make sure to give him rebuke properly. To give rebuke properly, it means it's coming from a place of love. You have to love your neighbor as yourself. You don't want to see him do the wrong thing, right? That's what it means. That if you don't confront him, you're going to end up carrying the sin, his sin, for not correcting him when you had the opportunity. And what does it mean to correct him in Hebrew? to is is rep is reproof, not rebuke. Prove to him the correct way. You want to help your friend survive and to grow and to be more righteous. You just have to figure out how. What's the most effective way to help somebody? Sometimes barking and telling the doing the wrong thing is not only less than helpful, it can actually be damaging. And I'm trying to think of the word it um not only ineffective, it pushes the person further away. So learn the laws of toa and how to do it effectively and lovingly. So the idea is that if you're righteous and you'll help it'll help them accept your words, right? If you're a nice guy and you're righteous, the your words will be received basically. And so that's what it says. If it had not been for the fame, meaning the good name, your words would not have been heard, meaning received. Now, Hashem knows what's in the heart of man. And he knew that regarding the traveling, Ara would be concerned for money. We said all men, all humans are about their money when they travel, about children, procreation when they travel, and for fame. you go to a new place or like we said when you use it properly it means that you have a good countenance a good relationships with people so that your words would be heard. He says until God realized right that he needed to promise Ara was concerned. Okay. He was concerned that if he traveled, these things would be diminished. And God says, I'm I got your back. I'm going to make you a great nation, right? You'll be blessed with money. And the last bra was that I'm going to make your name great. And this is relates to the three the three things. Okay. from the very fact that going on the way minimizes diminishes these three things which is money children I'm sorry fame money and children and bunn that's we saw that God then promises Abraham I got your back I'm going to make you into a great nation That's children. I'm going to bless you. That's money. And I'm going to make your name great. That is fame. Lo a gimmel. Au rock leashameit. Ara. We have to learn from Ara that he did not look for these three things. He didn't desire these three things except for the sake of what we call the true purpose. The ultimate purpose. What did he want wealth for? He wanted wealth, right? He only requested it to do with it. What do we see? We already found Shenit Parame Abraham. Ara was already famous for this idea, right? It says in um it says in brachid raba it's actually in Genesis chapter 21 verse 33 it's number 16 on the sor sheet it says he planted an echel in bva in Hebrew okay now what does that mean we can see the rashi but basically um he would echo means a tree he planted a But echel is shin lammed is and lina. He set up a pundak. He set up an inn and he he helped people who were passing by. He gave them food, drink and shelter, right? Some say it's levy. He gave them escort. Right? But um this was an amazing thing. Look at the rashi. There's a dispute about the word eschel between Rob and Schmal. One says that it was an orchard from which to bring fruits for the guests at a meal. The other one says it was an in for lodging in which there were all sorts of fruits. We f okay that's the rashi. And um we have this idea that what did he do? He's he was willing and and he had a tent that was open on all four sides and he was looking for people who were passing through so he could give them food and drink and shelter. This is the trait traits of Abraham and Echel represents that. Okay. So the clear brings down from the midim. He set up an inn and he provided all these things for the people that are passing by. What about children? Aam tried that was his goal to bring up children to fear God. Like it says by Ishmael. If you look in Genesis chapter 17 verse 18 and Abraham said to God if only Ishma will live before you. Now that's very nice. What Rashi says is this means let him live in fear of you that he should fear you. Abraham wanted his children to fear God. It also says in chapter 18 verse 19 of Genesis, "For I have known him," this is Hashem speaking, "because he commands his sons and his sons after him, his household after him, that they should keep the way of the Lord as baso bashem." Right? I I I I didn't read in chapter 17:18 just real quick. Uh if only Ishmael will live before you as we said that means he should live in fear of you. In chapter 18 verse 19 we see that he wanted and he he did he kept it. Hashem even recognized this man Abraham. He commands his own children to keep the way of the Lord which is to have proper of God. So that is children. What about shameto? What about what we call fame? [snorts] Um Abraham Abraham wanted fame meaning he was concerned that if he went to a new place they wouldn't know him and have to start all over again. That's true. But he got a from Hashem. What was his point of wanting to be famous? Again, it was so that his words would be heard, that people will listen to him. He would give them proper ethical teachings so they can make and fix their lives. We find that Aram caused uh people to have God's name in their mouths. He wanted to share the good news, right? That there's one God in this world who loves us. Aram wanted to share that. In fact, he made many converts. Look in Genesis 12:5, right? It says over there, Aram Aram took Syri and Lot his brother's son and all their possessions they had acquired and ready and all the souls they had acquired in Karan and they went back to the land of Cananan and they came to the land of Cananan. Now what does it mean all the souls they had acquired? So Rashi says right away that he brought them under the wings of the Shina. These were Noahites. He was teaching non-Jews. Well, there were no Jews at the time. They were all Noahites. Even Ara, he was teaching the world. He was teaching people, human beings about the the truth about God. Aram would convert the men and Sara would convert the women. Okay? And scripture describes them in merit as if they made them because it says they made souls. The souls they made in Kuran, they it's like you gave birth when you're involved in someone's conversion. It's like you gave birth to them and they are considered born again meaning they're like brand new children, brand new um birth. They were actually birthed and that's what it means. Now what about the word? Interesting. It is a place mean he he convinced people to serve or to keep the Torah and that's what it means right he made these souls in as if to say just like it says in Exodus 32 verse 16 if I'm not mistaken it's on the last page already of the English. It says about the tablets. They were the ten commandments. The ten mama wrote were inscribed on engraved on the tablets. The word is alot which literally means to inscribe engrave. But look in Perkyavo chapter 6 Mishna 3 as it says right in we just read 32:16 in Exodus and the tablets are the work of God and the writing is God's writing engraved on the tablets. Don't read it as right which means engraved but read it with a little bit of a different vowelization asut [snorts] means freedom for there is no free individual except he who occupies himself with the study of Torah and whoever occupies himself with the study of Torah is elevated and he brings a verse from Numbers 21:19 we're not going to go into that much but this is the last statement the clear makes and then we're going to go into the notes on Sanhedrin good we have time uh alos don't read it as but rather as that means true freedom through the law you got that true freedom comes through the law I want to take you because we we dealt with this idea of that always someone should push away with the left and draw close with the right. Now the Mishna or the Gomorrah also discusses two people who made a grave mistake by pushing away with two hands. Pushing away with two hands pushes the person over the edge. Meaning you're not responsible but nevertheless you didn't bring them close. I'm sorry. You you could have brought them close instead of doing what what I just said. Push away with your weak hand and draw with your strong hand. Gazi, right? Alicia's famous servant student went back to Nan, right? What they did was they cured him by telling him he had leprosy. Go and dunk yourself seven times in the Jordan River. And he was healed. And Alicia said, "I don't want your money. I swear I'm not going to take your money. I don't want a penny from you." And Gazi is walking with his his teacher, his mentor, his rabbi, the prophet, and he says, "You know what? I think I forgot something. I went back." He went back and he tells Nan, "You know what? My Rebi changed his mind. He wants the money. Fork it over." Well, Nan kind of knew better. He knew the guy was a manuvo. Um but nevertheless, this was what we call big Hashem because what happens? He's telling him basically this he gaz is basically telling Nan this gentile that this Jew is a liar. Not just any Jew, but a prophet. Okay. And the other person, drum roll please, the other person that the Gomorrah says you shouldn't push away with two hands was Rab Yeshua ben Parakia pushed away his student with two hands. And who is his student? Jesus. >> Well, we're going to call him Yeshu. Okay. Yesu. He pushed him away with both hands. So we have a very interesting story which we will describe shortly. So hang in there. Let's maybe you know what I have to do it. I have to do it now. So we'll do it. If you look in source number number four, Sanhedrin 107B, this is the the statement. It's in the smaller print. The sages taught, "Always have the left hand drive sinners away," which means don't push them over the edge. Use your weak hand and with the right hand, draw them near. So there should be a warmer draw, right? A stronger draw than the left. On the right side, draw them near so that the sinner will not totally despair of atonement. This is unlike Alicia who pushed away Gay Kazi with his two hands and caused him to lose his share in the world to come. And also don't act like Yeshua ben Parakia who pushed away Jesus the Nazarene with his two hands. Now we're skipping a bit just to talk about Yeshua Ben Parakia. What exactly happened with the incident involving Rib Yeshua Ben Parakia? By the way, what is Yeshua saying, "Judge every man >> favorably." Okay. Says here and Jesus his student went to Alex. Oh, I skipped something. Okay. Who pushed away Jesus the Nazarene with his two hands. What is the incident involving Yeshua Ben Parakia? So the Gmorra relates that when King Yanai was killing the sages, this evil king was killing the sages, Rab Yeshua ben Parakia and Jesus's student went to Alexandria of Egypt. And when there was peace between King Yanni and the sages, in other words, he was there for an extended period of time bench sent him a letter that everything's fine. You should come back. So when there was peace between king Yana and the sages, Shiman bench sent a message to Yeshua ben Parakia. And the letter was cryptic. From me, Jerusalem, the holy holy city to you, Alexandria of Egypt. My sister, my husband is located among you, and I sit desolate. The head of the sages of Israel is out of the country, and Jerusalem requires his return. Guess what? Yeshua ben Parakia understood the message that he should return. and um he arose came and happened to arrive at a certain inn on his way to Jerusalem. So I don't know where this inn was but it was on the way back. They treated Rishu Parak with great honor. Rab Yeshua bakia said how beautiful is the inn. But what did Jesus's student say? But my teacher the eyes of the mankeeper's wife are narrow. Meaning he was intrigued and they were different. They were beautiful. He was telling his own rabbi about the beauty of a of the eyes of a married woman. Yhu Yeshua baki said to him, "Wicked one, do you involve yourself with regard to the matter, the appearance of a married woman?" At that moment, he sounded 400 chauffeers and exccommunicated this guy Jesus. Now, I just wanted you to know we're not talking about the Jesus of Nazareth, are we? Yeshua ben Parakia lived in the beginning of the second temple period, not at the end. Right? According to what they call the New Testament, right, that takes place in the last 40 years or whatever, last 70 years, right? 70 years before the destruction is the whole narrative. We're talking about 150 years before that, maybe even 200 years before that. So if you thought we were talking about the Christian what do you call it the the founder of the Christian religion either either we're not or they actually fabricated the whole thing and the Jesus of Nazareth didn't live at the time they say he lived but he lived 200 years 150 200 years before okay so Jesus comes before Yeshua bak several times and he says to him accept my repentance benia refused to take notice of him. Um on one day one particular day Yeshua baka before he set out to davin he said you know what after all these times he keeps coming to me and asking for forgiveness I'll forgive him I'll accept his forgiveness and we'll take him off the excommunication list and guess what happens Jesus comes in the middle of his saying shma he has his hands over his eyes he's not going to interrupt the middle of ishma to accept the student even though he had in mind that he was going to that day. But this guy Jesus didn't have the patience. So I'm going to read the what it says. One day Yeshua ben Parakia was reciting the Schma and Jesus came before him with the same request. Please forgive me or accept my my my chuva. Rab Yeshua baki intended to accept his request signaled him with his hand to wait until he completed his prayer. Jesus did not understand the signal and thought, "Oh, he's driving me a way again." He went and he stood up a brick upright. He stood a brick upright to serve as an idol and he bowed to it. Then then said to Jesus, "Repent." Jesus says back to his rebi, right? Even though even though he is telling Jesus to repent, what does Jesus respond? And he's such a he's so wise. He says, you know, I have a tradition that I receive from you and you said, whoever sins and causes the masses to sin is not given the opportunity to repent. And the master says, right, Jesus had performed sorcery, incited Jews to engage in idolatry, and led Israel astray. Now, this is the kicker. Had Yeshua baka not caused him to despair of atonement. Meaning if he didn't push him away with both hands, he might he would not have taken the path of evil. Again, this is probably not talking about the Jesus of the New Testament, but another character. Apparently, there were many people by that name. It was probably like the name like John or Jesus in Mexico. But anyway, this is the lesson. Don't push away your student. Don't push away an evil person or don't push away what you perceive to be evil even with two hands. Push with the weak hand away, which really means you're not really doing a very good job at pushing them away. You get it? It's more it could be an act that you're pushing away, but you must bring the person close with the right hand. [snorts] Now we're going back into the Gomorrah which describe these three things. The Yateser, the Tino, and the Issha. The So the Gomorrah seems to imply that the Yateser is sexual desires. The Tenuk is a child and the woman really means all the needs of the woman. A man signs a contract, right? Um a tuba, his obligations, you know. [cough] You know that a woman does not have an obligation to get married and even when she gets married, she has very few obligations. It's the man who carries all the weight and all the responsibility. And perhaps that's something that he shies away from. Well, he shouldn't shy away from them that hard. He should embrace them. And that's what I think it means. [snorts] Such as akila and takita. Uh the gammorra says food, providing food for the woman as well as jewelry. That's what he should do. Not push it away, but embrace it. That's what it means. That he should push with his left, but embrace with the right. That's what it means. sense that if he pushes his Yateshara entirely, if one would try to slay, to slaughter, get rid of his evil inclination, loyal bunn, we wouldn't have any children in the world, right? They would cease. There's a desire a man has for a woman. It's natural. Hashem put it into the creation. And you embrace it. You have children. And if you don't if you don't have children, this diminishes the yeshiva. Just keep in mind the Jew has a commandment to do what? Be fruitful and multiply. The non-Jews have a different commandment which is do not leave the world uninhabited. It sounds like the reverse. It is because it's a negative, but it it means to be fruitful, multiply. But the reason it's in negative, we're not going to get into now. When I say negative, I mean a lot. Now, if you bring too close in then he's not able to conquer his tya and he'll do a veres. So there's a problem if you bring it too close. There's a problem if you push it too far. Vino, what about a visha? Now it says kala. Now, this is a very strange and difficult uh thing to discuss, but we're here for truth. It says that they are I'm going to translate it loosely. It doesn't really mean this that they're lightheaded, that they're frivolous. That's not what it means. It means they're light on the das, but they're heavy on the bina. Right? In other words, men have a certain weightiness when it comes to let's say and wisdom. They're very intensely and Rabbi Brightwood spoke about this in the last year that their the men are much more intense and they need to concentrate and everything's put in a box. The women on the other hand have been which is the building blocks of understanding. They can multitask. They can move from one subject to the next with ease. Okay. It may be that they're not as intense, right? But they have a better grasp. Now, if you push the child away for whatever reason, I mean, even we did understand that happened with Ishmael. But if you push the child away, there is a possibility you should be concerned about his own his own life. He could be atmo. It could just simply mean he'll go off the derek. He'll he'll travel away from the path that you're trying to lead him on. It could mean suicide and it could mean anything in between. When it comes to the woman, there is a concern that maybe she'll go out to Tarbus Rah, which what does that mean? That if you don't treat her right, you're not bringing her close. She's married. She has needs. She'll find it somewhere else. That's a possibility. And also, don't bring them too close. You still need your right hand to embrace. You don't push them away and you don't bring them too close. You need to do a little bit pushing away with the left and a stronger uh bringing close with the right which is the icker which is the prime arm which is the prime side which is in order to bring them close whereas the left hand which is weak. Therefore uh when you push them away you're only distancing them a little bit. Okay. Now I think I covered a lot of stuff on the left side but I want to cover something in the beno yada. So on the bottom of the sheets I gave out h says really right he's quoting the gammorrah that it should be your left hand which pushes them away and the right is bringing them close. Remember the right also we read from right to left. So there's rishi tavos and there's safety tavos. The rosh tavos are the first letter of words. You can make an acronym and the sophi tavos is using but it's on the left side by the way. It's taking the same letters the last letter of the word as opposed to the first letter of the word and making an acronym a word out of it. So this is what he says according to the aal based on a verse in song of songs 8:8 our sister right we have a sister who's small for us the shaiiml and she has no breasts and the allegorical meaning is that we have a small sister that's the Jewish people and breasts she doesn't have meaning she's not mature Sure. Yet the M she's not ready for Msiah. Now the the um the Arial is bringing these gumatrias or these ritos to start with. So the word which is for breasts. The tavos right stands for the phrase we've been using that small the left pushes away the right brings close and he also says that the three names we said it's the woman it's the child and theer that raos is the word oi which means to come to bring close which is related to kiru bring close. The target is to bring to come this idea of coming is a language of coming close. Now there's also safety. There's also the last letter of those three words tino yer and isha right the child the yateser and the woman. And that spells what? Kora. Ka means well could mean cold, but in this case it means to be to have a roof. To have a roof. It's lush and kiroy. What's that [clears throat] mean? He says when you have the word kroy of a roof, it means you're pushing something away. What are you pushing away? He says you're pushing away the sun, the wind and the rain from coming within the house that is roofed. Even the word aot which appeared in that verse in song of songs 8:8 the rai is isha [clears throat] theer and as well as sinner I actually want to read the notes on in the yok biorim on the gumar why does it say always right is it really true always you have to push away with the left and bring close with the right so he says The reason it says leolam always is because the left pushes away, the right brings close, but the continuous continuation of the gamorrah is describing what does it mean that you're going to push away with the left and bring close with the right. What are you doing with the yates, the tino, and the isha? And it's possible to say that an Adam you might think that maybe a a grown adult that you um that tinuk he's not a child maybe it's possible to push away with two hands. No even an adult a grown adult you don't push away with two hands. That's why it says leolam that it's forbidden to push with both hands even a grown adult. Um and the examples were like by Ghazi. Even though he was an adult, nevertheless, after the fact that Alicia pushed him away, he went and he became a sinner and he caused so many people to sin and he lost his mabah. He also explains that the word leolam is because that they want you to know that even in a place where it's actually [snorts] fitting to push someone away. It may be fitting. Nevertheless, don't push too much. Don't lo just like we find by Gazi that he was fitting to actually curse and to distance to to excommunicate. But what happened? We see that Alicia swore to Naman that he wouldn't take from him any money um for uh curing him. And what did Gay Kazi do? He went back to Nan and he told him that Alicia changed his mind and he wanted the money. So it comes out that's called what did so it looked like Alicia had sworn originally he wasn't going to take any money. It looked like Alicia was a liar. Therefore it was actually fitting and he needed to curse him. Um so that it would appear that he did such a thing. Um Shirat oh I think it means here that Nema knew he was aware that Alicia I'm sorry that Gazi did it on his own and it wasn't Alicia that sent him um and really Nean knew that Alicia had not sworn in in as a lie. Nevertheless, even when it's fitting to push someone away a lot, you shouldn't curse him with saras like Alicia did, but rather in a different way where in a case that he's still able to bring him close with his right hand. So, you never want to push somebody away that far. Now, this is talking about after they do chuva. What about before they do chuva? Right? They did excommunicate, but then you can accept them back when they do chuva. Um, so here's an example of cases where you push away with two hands. So it's brought down in the Gmorrah that one should push away, I'm sorry, that it's forbidden. It's forbidden to push away the sinner, but that's only after they do chuva. Once they do chuva, then it's forbidden. But beforehand, then it's a mitzvah. If they didn't do chuva, it's a mitzvah to push them away with both hands. Now, what does the sofer say? He writes that if there's any concern that through bringing someone close, he's a sinner and he's going to cause other people to sin who are kosher, you need to push him away with both hands. Even though it's possible that if you brought him close, he would do chuva. This is a big to me. That's what the sofur says. So I think a very good summary of this idea is that he wants to show us the true purpose of life. Abraham himself, right, the Torah is the instruction manual for life. That Abraham had the same concerns that any human being would have with those three items, right? Children, money, and fame. Travel diminishes it. God says, "I want you to go." And this was a concern that the creator of the universe knew that a human being would have. And he promises Aram, I got your back. I'm gonna make sure that I'm gonna make you into a great nation. Don't worry about children. You'll have plenty of children. Right? In terms of money, don't worry about money. I got your back. Right? and fame because he knew also I'm sure he knew by this time Abraham was going to make all the right choices. Abraham wanted fame for what purpose? only to serve Hashem and to help his fellow man so that his man fellow man would hear him, listen to him, take his advice, take his rebuke, come around full swing to become either a righteous gentile no or eventually as we know the children of Israel, the children of Abraham bring people to conversion, right? Meaning they come to us, we we assist them. And um so we said also children, fame and wealth. Of course these were all covered by the blessings that Hashem gave Ara. So bizm will figure out through wanting wisdom ding learning right for wisdom that we should also reach these levels where we're able to work on our character know when [clears throat] we're making choices that we're doing it shayim right to use our money for what purpose to [clears throat] give saddaka to do righteousness with it right again the fame would be for serving God and of course children to bring them up to be God-fearing individuals and will continue this next year. But in terms of next week, we'll continue in next week's para and wish everyone a Shabbat shalom and a great life. And we'll see you next week. [music] [singing] Heat. Heat. [music] [singing] [music] your [singing] [music] shing. [singing]