The Kli Yakar Podcast - Do Not Deviate From the Right Nor the Left with Rabbi Aaron Dovid Poston

[Music] Heat. Heat. [Music] And it's sung from Rabbi Schlommo Carlbach and it goes like this and it it's connected with the the the right and the hand and and and the left both of these are creating the the sprouting forth and and ultimately with the coming of our righteous Messiah that we're all waiting for. [Music] No small royalty. Shalom everybody. Welcome home to Torah. Welcome to the Yan Madrash. We welcome everyone Mameish a warm warm welcome home to Torah. Uh as you know we've been dealing with the clear car for over a decade close to two decades and we are still working with the clear car but under a different opus called the gioreim. I want to remind everybody that we always uh encourage you to use the original source sheets. There's a link down below in the in the description box where you can find the link and we encourage you to follow learn Hebrew follow along. we deal with the fundamentals. But I want to make a special dedication tonight and is a very I'm gonna say a dear donor of ours. Uh Mike Klein. This is his father's yard site. So we're dedicating our learning to the alias nama for Yehuditi Benim and Sprint Klein. His yard site will be on Yudbet El and we want to thank him. We have actually a few also advoc Rael. We have a little bit of a surprise. I don't know if you noticed the background is different. We have a little bit of a panel. I just want the camera. Oh, I want to mention Larry. He'll be swiveling the camera a little bit. Thank you very much. Uh we have a very special guest and that is Alicia Mendelson and dear friend and we're going to be working in somewhat of a podcast. What is a podcast? A discussion that's videotaped and you're all invited. You're sitting in my home in our home. This is the home of the community where we're learning Torah. And I've had the privilege to learn with Alicia uh for the last few months on and off. And I said, "Wow, you know, a little bit smarter, a little bit younger, a little bit better looking." No. So, uh the truth is we're going to try this and uh maybe we'll give him his own platform one day. But in the meantime, I think there'll be a certain dynamic that I think everyone will enjoy. And that's the goal to have fun, right? Enjoy. I shouldn't say fun to enjoy learning Torah, right? So I'm going to start off and then we're going to hand over the reigns to Alicia. So the first thing the clear brings down in ear is our famous verse the first verse of the para cha right. You shall set up judges and law enforcement officials for yourself. This was a directive to Moshe. Great. Very nice. It says it could have said for everybody, but there's something unique about that statement. The clear brings a medish and it says, believe it or not, shalim. There are three things that Moses, and this may sound very unusual to hear from a Jew, he gave his life for three things. Or let's say he was willing to sacrifice his life for three things. Moises or nephesh and what were they? All three of them were called by his name. So whatever this one we'll talk about the three things that are associated with that he was willing to give up his life. Somehow his name is associated. It's called by his name and that's the Torah. We know Torah is Moshe. The people of Israel are also called by the name of Moshe. And the next thing it's dionim or dinim. We're going to call it judgments, but it's also referring to judges. And we'll see. So there were three things that he was gave up his soul for. And all of them are called by his name. Torah, Israel, and dini. So the Torah, there's this famous idea that he went up to heaven for 40 days and 40 nights. Did he eat and drink? Did he eat and drink for those 40 days and 40 nights? Of course not. And therefore, he was willing to sacrifice his whole physical being to receive the Torah. And that is, if you want to know, it's in Exodus 34 28. He he was there hashem with God 40 days. And we know that he did not eat or drink. And it says in safer mali Malachi 3:22, you'll see this number four in the source sheet that it says in Hebrew, right? To remember the Torah of Moses. The the Torah is called by his name. So that's the uh the first point. What about Israel? What about the Jewish people? So when the Jews had sinned with with the golden calf, so Moses begged Hashem to forgive us. And he even said, "If you don't forgive them, you might as well just wipe me out." He was willing to give up his life for the forgiveness of the Jewish people. And he says in Exodus, it says in Exodus 32:32 number five on the site, right? Right? If you're not going to forgive them, then erase me now from the book. So that's number two. He gave himself and not only that, the Jewish people themselves. He not only was he willing to give himself up for the Jewish people, but the Jewish people themselves, it says here in verse 7 of the same chapter 32:7, number six on the sor and God said to Moses, go down, right? when he saw when he realized the golden calf was taking place, the worshiping of the golden calf for your people that you have brought up from the land of Egypt have acted corruptly that your people now it is true there's different ways to understand it. Uh the most simple pashad is this talking about the aravra or the most uh inferior of the Jewish people that is ashhat because usually the Jewish people God says ami my people but when he says to Moses your people he's not even talking about the Jews but here in simple level he's referring to the Jewish people they've acted corruptly which we do know 3,000 Jews were guilty of the sin of the golden calf the rest of us perhaps did not protest. And what about deeming? We're going to use this term either enforcers, officers, but it's really the judgments themselves and maybe we'll understand it as the judges as well. So when Moses, if you look in chapter 2 of Exodus 11, that he saw a an Egyptian man beating up a Jew, right? That's how it started. And he looked he didn't see any man. And he went ahead and he killed this Egyptian, buried him in the sand. How did he kill him by the way? With the ineffable name with a special name of God. But later on the next day, there were two Jews fighting. And one, you know, Moses saw him. He says, "What are you doing?" Basically, you know, don't do this. And they turn, what do you who appointed you as a judge over us? See, he ended up being having to leave Egypt, running for his with his tail between his legs for his own survival. So, for the sake of justice, he was willing to give up his his own life. So, if you look in um number seven on the source sheet when it says here, he saw an Egyptian man striking the Hebrew man of his brothers. Okay, you skip a few verses to 14. And the he comes back when the uh when the two Hebrew men were were striking, you know, having a fight. He says to him, "Whom whom made you a man, a prince and a judge over us?" And in Hebrew, "Mear the chauffeu." Again, he made a judge. So that's how this medish ends by basically explaining, "Hey, go back to the original verse. it's you singular, right? That you're going to place them over you. Um, and this is the introduction medish to these ideas. So, just to sum up this paragraph, you have these three ideas that Moses was most. He's willing to give his soul for the Torah for Israel and for judges or judgment. And with that, I'm going to ask Alicia to please begin to uh read and explain, translate, and you know, what's the word? Go on. Expound. >> That's right. >> Expound. >> And if there's any um any additions that maybe I'll wait till the end uh that uh I want to add, we'll we'll get to that. But the the first thing that we should mention is from the what you taught about the paragraph about these three things the Torah and the Jewish people and the dean and the judgments is that we see that both of them that not and especially in this time of that we just entered into the month of El. So this concept is is that we see that Moshe sacrificed himself for the Torah and for the Jewish people and for and for and for good judgment and also that they're called by his name which means that through the month of El we can see how and we can take upon ourselves to see how important they are to us and how much we can value them and how much we can take joy in them when we're involved with Torah study and when we're involved in helping another Jew and we're involved in in in in being in bringing goodness to to other people through good judgment and and this is something that is very special for the Jewish people and it's something that is something that we could take a lot of pride in, a lot of joy in. So the the kuyokur is going to is going to continue by continuing to bring uh three things that we're starting off the first paragraph that there's three things by which that everything hinges upon and everything and and people are sustained by generally and collectively. So let us begin from the very from the very top. It is known that the soul is sustained by three things that sustain the general world and also the p the individual person individually. What are these three things? The first thing is The Torah is sustains the world as a whole. And we're going to bring a puk and text that's going to show I'm going to illustrate proof text that's going to show how each one of these things there it there collectively and individually is going to is going to see that that it sustains everything as it says in chapter 33 25. If not for the if not for my covenant which is referring to the Torah uh every day day and night that it's sustained it's perpetuated that the laws of nature of heaven and earth will I will not put as its source >> number nine >> source number nine that's right that it says that if so said Lord if not my if not for my covenant with the day and night of the Torah, the statutes of heaven and earth I did not place which means retroactively it's as if the world wouldn't have existed and it is also sustains the individual. The Torah sustains the person as it says in the and it is your life and is the length of your days which we say and which we paraphrase that in our blessings of my of nighttime. We say that >> just to add this idea like you have a the whole world is sustained through the Torah and that's the macro. >> That's right. And then you have the micro each individual soul >> and we'll I think we'll explain it later how that also applies and it's going to overlap with these ideas of Torah Israel and din >> right it's based the second one is din is as as as Rabbi Pen said adin is judgments or judges so this this dynam this phenomenon is also similarly the macro and the micro It is it sustains the general world. Society because we see that the that society cannot sustain themselves without good judgment. as as it says in that without that as it says for for were it not for the fear of its authority a man would swallow his neighbor alive and that's that without general judgment that's another how we see how fundamental the is showing how the teaching is showing how fundamental the the the mishbut is that it sustains the whole world This dynamic is both being borrowed for the micro and the macro that it's also the of the individual. It says that you shall surely pursue justice in order that you shall live you shall endure. So we see that it's that the concept of mishbat is directly in the Torah is prescribing that is directly bound up with basic survival. >> Right? in order that not only you should live but ultimately the the world itself based on that. Wow. like many many um Jews, right, different communities throughout the world, they pray for the government, >> right? >> That there should be a stable government, even if it was a communist government, even it was a dictatorship throughout the years because that could be better than what they call anarchy or god forbid even even worse. >> Extremely vital for basic survival. >> Yeah. was a little bit counterintuitive but that's how important even I think it was Stalin it was a whole makus in Europe who should we be you know uh voting for or supporting in our prayers you know the the bolevixs or the communists or maybe Napoleon or you know the the the liberals h and basically my point here is that if it's not like you haven't I hate to bring this up in LA, let's say, for example, in California, where they say they raised the bar. You cannot be convicted of a felony crime unless you stole over, I don't know, >> $950, >> $900. So, they were stealing less than and it was absolute chaos. And I think we see the results. Uh, but anyway, we need to have some kind of fear of the government even though it's not us running the government. and uh to help let's say stop crime, right? And anarchy. >> Yeah. And now moving forward, it says, it says in the medisha, we're going to see how some of these things are so important again, how they are bound up with the with the with the greatest with how they're so connected and how she's holds them so close. says there are two things that are held in the are in the right side or the right energy or or held in the right of Hashem and two things that are in his left following there are two things that are in his right hand. The first one being the Torah. How do we know? How is the text going to show us that the Torah is in the is associated with the right is it says at his light to his right is the fiery law and the second one being justice as it says in that fills that justice fills his right hand as we see. So that the basic concept of Torah and Sadc as we mentioned above how not only are they just that they that they're sustaining the world but that they're literally bound up with together with Hashem and it's on his right and and and these are on his right. >> No, I just would like to add a point here that it actually says right in both both of these verses. So in that's the first one was in Deuteronomy 33:2 which says and my hand grasp right I'm sorry it was 332 okay so it says and from his right hand was a fiery law fiery law that's the Torah >> right >> so the Torah is on his right from his right you have the Torah >> and in Psalms it's Psalms 48:11 it says your right hand is full of righteousness but it specifically says right >> hand yet in the verse >> right whereas the next two verses which you're going to quote >> it just says hand >> without saying >> qualifying >> without qualifying and from that the deduction is that it's his left >> yeah so and there are two things that may be associated with the other hand there being the the left then Mishbot with justice shinar vate and I and I held on to justice with my hand. We see that it's mentioning as it's associated with his with God's hand and it doesn't qualify which hand it is. So automatically the other hand this is uh this is um consequently the left and there's another one and the second one is and the soul the soul of manesh that is in his hand is the soul of all living. So we see that both of these things, the Mishbat and the Nephesh are both within the hand of Hashem, not specifically mentioning the right hand. And so therefore, it's the left hand. We see how both of these things, Torah and Sedc is in the right hand, and Mishbat and the soul of man is associated with the other hand. Now moving forward, >> it's just interesting when you say the other hand because in Yiddish or in Hebrew, we say it. >> That's right. Think about that. >> The other hand. That's right. It's not. You're lefty too. Yes, also. We're both lefties. >> So, it's called I just want to mention if you look at Rashi on Deuteronomy 32:41, um before I read it, many of our meditations when we read carbon and we do other uh parts of the Torah with meditations, it specifically says that we're asking Hashem to leave the judgment and move towards mercy and kindness. Here when it says in Deuteronomy Deuteronomy 32:41 my hand that it means the left hand grasps judgment Rashi says on number 15 on the source sheet means it's leaving the attribute of mercy and it's applying the attribute of justice. Meanwhile specifically it's referring to Hashem taking out our enemies. Yeah. >> Right. But uh in terms of what we are asking for when we're praying, we're meditating that Hashem should I'm not going to use the word abandon, but that's basically what we're asking him to do is to turn to the right. Right? And in fact, many of our customs in Judaism, whether when we get dressed, when we shower, when we do other things, I mean, we're lefties, so we have a little bit of an issue. >> Yeah. It's uh sometimes that's flipped. Yeah. >> But uh we want to turn to the right to go up to the aliyah on the right. Right? When you turn around for on Friday night, go to the right. And it's interesting when we move back three steps from our we go to the left. And why is that? Because we're turning to God's right. We're acknowledging God's right. But in general, the right side is to remind us we should be merciful. We're asking God to be merciful. We should be merciful. will all work on that especially this el coming in the coming year. >> And so and as the bur continues and he says the holy one he says you guard the law and I will guard your souls. which means we each you're you're the god is holding on to the mishbat that you hold on to the to to to to guarding the mishbat and then I will hold on to your souls as it says it's as it's brought down in the verse in the opening of the par that if I'm going to give you the power to to hold up judgment and consequently I will hold on and hold on to your souls. It's interesting. We're going to see soon and you'll read it in the paragraph about God says, "My candle is in your hand and your candle is in my hand. As long as you guard my candle that's in your hand, I will then >> guard right be reciprocate by making sure that I will guard your candle that's in my hand." And so this is this is parallel. This is the idea. He gave us these judgments. As long as we're guarding the judgments, he's going to guard our souls. So what do I have to say to us brothers and sisters, Jewish people? Get with the program, right? Get with the program a little bit. Yeah, it's might be culture shock. We've been in Gulf for 2,000 years. So slowly slowly I I I implore you learn every day we learn a hala here, right? If it's one haha a day or two or five minutes a day or maybe more and there are plenty of places you can reach out to and learn a little bit. Remember this is welcome home to Torah. So Torah welcomes you and it wants to be part of your life as we see it's going to uphold the the world and your soul. But it will continue. >> So besides for the original three things that we mentioned that that is so important that's called by Moshe. So, we're seeing that the Torah and and uh that that that the Torah and the and the TEDC is in God's right. This is and and and the and the soul and Mishbat are also are are held in left and and as we and that was in continuation what we said before how the Torah and din and judgment is what is sustaining the general person and the general man humanity and the individual. Now we're the next paragraph. It's going to be explained in through this medish that both of them are in the right hand of hemiso and in the left which means each one of these things we said that one each one is specifically connected to just one hand or the other hand. Now, we're going to see how there's a conflation where both of them are sort of like appropriated to both hands and and Hashem is ambidextrous, you know, that sort of like in both hands. >> I just want to stop you for one second because I really I don't want to interrupt you. I think you're on the flow, but I think the audience needs to know, the debate mad needs to know that there is a verse, you know, and we're going to see it shortly that whatever the bin tells you, you should not veer from the left or from the right. and kazal tell us rashi quotes that if they tell you what's on the right it's in other words you still have to do it even if you know that it's wrong in other words you may I think I'm not sure if the word conflate but if they tell you the right is left and the left is right which means you think they're wrong >> as a Torah as a Torah um >> and you still have to follow it >> we're going to see a whole nuke shot I mean we always thought like this cuz that's what Rashi says And Rashi's not wrong, but there's a whole another level. Don't veer from the right or from the left. That's what the verse says. And therefore, if they tell you right is left and left is right, you still follow them because ultimately, we're going to see as Alicia's going to explain that they're both. I don't know if it's holding God in in balance, but you need both. You need to have some kind of extract from both the right and the left and that's going to maintain your not just the soul but the world. And yeah, that was that as it was explained in this Torah and judgments are both in the right hand of Hashem and in his left. See, we said that they were one hand the other. Now I want to see how they're actually in both. that that that which was said that there are two things in his right, the Torah and and justice then in his right is the Torah and justice as the can can be referred to hinted to to to to justice to not to justice to the law. So we see in this puk that and and and and the na and the nation will be judged a a a a judgment of righteousness. >> That's by the way Deuteronomy chapter 16 verse 18 which you'll find number 21 on the source sheet. >> Right? >> Am I right? No. 16. >> No it's it's earlier. >> Maybe I didn't bring it down. >> Okay. So ba basically we see that the PK is saying that that it it says the PK says that that that you should judge the nation with a with a with a judgment of righteousness. So we see that there's a a a term where both words the the mishb and sedic are put together and and and this that we said before that there only two things in his left to that we said before that the Torah are in his left as it says as we said that he's holding with with with the saw in his hand which was referring to the unspecified hand which there refers to the left nephesh reme and the the soul is referring to the is is hinting to the Torah and and so we see how we're going to see how the Torah how how both these things are also with with that they're from hand to hand right in number 18 >> because it says um it says uh in number number u number um that it says in number 17 in whose hand is is the soul of all living and the spirit of all human flesh we see that the that the concept this is saying that in God's hand is the soul of all living and we see that the word in this soul in this in this verse that it says in his hand unspecified so we see that the concept of the soul is associated with the left hand as well and and uh yeah >> maybe maybe I'll mention uh I'll try to explain this dvarabi it's chapter 4 uh midshore where it says my candle is in your hand and your candle is in my hand as long as you guard mine I'll guard yours because it says in psalms I'm sorry proverbs mish 20 verse 27 Seven famous verse the soul of man is the lamp of the Lord. So nermish. So we know that the candle right the candle that God's holding is the soul of man is as you just explained by the way that was Job Job 12:10. >> Yeah. >> And then on the other hand in in Mish it also mentions chapter 6 verse 23 6 23 mitzvah the Torah for a mitzvah is a lamp the Torah is the light. So the Torah is a candle. The soul is a candle and it's like there's an exchange. God gave the Torah to man. We have to keep it. And the soul is in his hand. Our life is in his hand. So that's how the measures brings it down. And I'll just read the rest. The holy one blessed me. He said to man, it's exactly word for word. My lamp is in your hand and your lamp is in my hand. What does it mean? My lamp is in your hand. That's the Torah. Your lamp is in my hand. That's the soul. If you observe my lamp, protect, I will protect your lamp. And if you extinguish my lamp, God forbid, I will extinguish your lamp. Okay, let's move on. >> Fine. And at the top of page 250 and since that we saw from the verses that that that that they can both be in both hands. as it says in in Deuteronomy, according to the law they instruct you, and according to the judgment they say to you, you shall do. You shall not divert from the word they tell you either right or left. Now adding to that the p is referring to two things the Torah and it brings in the verse mishbat and it says that you should not deviate from it should not veer off from it uh right or left. And so we're going to see how it's not just saying don't don't don't go off the path but how both of them are appropriated to both the right and to the left. And it means it seems it it wishes to communicate through to you through this that you shouldn't deviate from the Torah and from the judgments that was mentioned in the because both of them were brought in the right and in the left of this is why it was said both right and both left you should not deviate from the things that were both given in both the right and in the left so this is the ultimate warning don't neglect don't deviate from the Torah. And don't forget the judgments. You need both. And it's both the left and the right. As we explained so beautifully, as as it was explained so beautifully, it brings a whole another level. And we ain't finished yet because the left and the right, he's going to explain even further uh insights. Vidural and our sages teach us in the saf. So now we're exploring more the dynamic of the right and the left from a different angle. We're taking we're taking different things and we're learning things based on their and and and each and how each dynamic is teaching us its importance. So the right and the left the right and left are few. So it's that it teaches you mean that it basically that the our sages teach us in the that the right and the left that from the that that in matters of Torah when our sages tell you that the right is the left or the left is the right that you follow it that that the Torah is absolute is absolute truth and it is explained and and it is explained according to what we mentioned before in this in it's referring to judgments from what it was said that you should follow the judgment. You should do it that not the the law that you should do the you should do it that the whole concept of the law is is bound up with the Torah at times. Now, as as our sages teach us that a a judge can a regular judge in a regular a regular situation that when he follow that that with um that he he he can only go by what he sees. Now that's that's all true but the gamorabash infers one additional thing by the way. So behind him I have the how many um basically everyone knows there's four there's four divisions in the but in yeshiva we say there's five what's the fifth one common sense >> right you still a rabbi has to use his common sense so even though the ha basically is that the dian the judge is going to base his verdict his sentence his judgment on the evidence that is presented before him. That's 100% true. Nevertheless, he has to use his own judgment. And the Gammor Gamor Baba Basu is explaining not to be influenced by outside opinions. There's a great rabbi who said this is the hala. Well, you have to think for yourself. That's what the Gore is actually saying that you are going to base your own opinion your own opinion on what you see but you still are a thinking person. So it's an amazing idea and I'll just quote the verse that I as a judge in number 20 >> Baba Basher 131A as a judge has only what his eyes see as the basis for his ruling >> but he must rule he still must rule according to his own understanding and not be pressured by external uh maybe someone who's bigger and greater than him >> right just logic right >> and I think that's what it means here when we're about to say these words and >> yeah that that that the judge only can go by what his eyes see that the regular judge he goes according to what the what he what he sees that is sort of other laws it doesn't just follow uh natural natural logic or natural rationale. But even that the power of the Torah is that if that sometimes if they say the right is the left and the left is the right that these that that is a power that is given to the Torah >> not just what is apparent vis simply apparent >> but the idea is called shikulat that the RV is going to use he's going to weigh out within his own mind you know I remember was I think it was a movie might have even been a play called fiddler on the roof where I can't sing it. He's saying on the one hand so and so on the other hand and that's what a rabbi in his own mind has to go through on the left I have all these ideas on the right I have all these ideas means he's weigh it out within his mind and it's sometimes and I think that's what the statement is saying it's outside of diner it's somehow beyond the what's written in the book right I mean we all know right it says in the Torah that if you steal or I shouldn't say that because that's the uh that's the Muslims. You cut off your hand. Um an eye for an eye and a tooth for a tooth. Everyone knows in all of Jewish history that never happened, right? So what could it possibly mean? Well, we have a tradition what it always meant. And Jews were never pulling people's eyes out or cutting their arms off because they they uh they did something like that. It's a five different financial compensations. Okay. So it's the judge is going to take all that in consideration i.e. the oral Torah not just what's written. So I think that's what it means here right outside of din to sometimes he has to pkin he has to take his life experience uh things that he've seen through his life and and based on his own reasoning fine yes and so too is what concept of the king, the sovereign. Now, now we're moving on to talk about there's dynamics that deal with the king that we're going to learn that that the there's a special mitzvah for the king to write a second safer Torah. It says in the end of the the Jew is has has to write have their own safer Torah. So today not every Jew is able to write their own to write their own their own Torah scroll. So either they commission a scribe a sofare to write their own safer Torah or which is most common is that you could even purchase a letter or or a verse or or or more to have actually your soul and have yourself bound up as a partnership a shareholder in the actual ownership of a Torah scroll. So on top of that, the king on top of that has a special on top of that has a special mitzvah to have his own Torah scroll that he keeps by him constantly that never leaves his sight. >> A second one, right? >> Right. A second Torah. Right. So there's the P. And so with the king it's written that shall be written for him as this the Torah this means that this teach that this we we're going to see that the the king is established through judgment. Why does it use the term Mishna Torah? Why does it use the two words instead of just saying the word Torah? says Mishna Torah because it's going to show how there's something that could be learned out by using this term if Torah the Torah alone as it's called B what's the Mishna is is referring to the he needs to judge his people and and and in the and in the merit of Torah and judgments he the king is is merited So long days as as as is mentioned as we said that Torah we said before in the earlier on that we said the Torah that the Torah is synonymous with long life. So we also see that by the king that and that's why it is said that the Torah shall be with him and he should and he should read in it all the days of his life. By the way, the verses are Deuteronomy chapter 17, 18, 19, and 20. Just so >> Yeah. And that and that that in the that in the merit of the the reading the Torah that he'll and and through the and through this of having this specific Torah scroll of the mitzvah that's specifically to the king that he will he will be merited to read in it all the days of his life. And this is what it says that he should not deviate from the mitzvah the right or the leftra. >> So it's amazing because now we're getting into a specific command to the king. So you shouldn't deviate from the mitzvah which is the Torah right or the left. So too but it was commanded to us also. Whatever the Sanhedrin tells you, don't deviate from the right or from the left. I mean, we read a whole another thing in Rashi which took us, you know, somewhere else. But over here, that idea, we already went so deep into the ideas of Torah and Mishbatim and Sedic and Neph and how really they're on both sides on in different in different ways, different nuances because they're interlin. They're really interlin. And you got to stay grounded. You got to stay in the middle. Right? That's what the whole idea of I'm going to say working on your midos, right? We spoke about this so many times. The idea that God wants us to work on our midos to grow as mentioned as human beings, right? Working working on the mitzvah between man and our fellow. Of course, the mitz between us and God, but we're supposed to be godlike. That's the ultimate um you know refinement uh to follow in his ways his attributes of mercy and this is Elo especially we're going to be domining all the time starting already started with the of the 13 attributes of mercy and I can I cannot emphasize this enough the the Tor D'vorah I gave a long um series on it I would suggest down in the link below there is a link to the tor Devar series that when we act with mercy, when we judge other people's favorably, God judges us favorably. And not only us, but the entire world because the entire world, well, let's start with ourselves. We're supposed to look at ourselves as if we're in a balance. We're hanging there 50/50. 50 merits, 50 debits, right? Mitzvah versus sins. And all we have to do is one more mitzvah. And our whole scale, our whole weight will be towards the merit. And not only the world, we're supposed we're supposed to look at the world as it's sitting in a balance. So just by judging someone else favorably, Hashem will judge you favorably and therefore the whole world as well. And we're looking at this whole left and right from a whole another angle. >> Mom is stay in the middle, >> right? as as >> the golden means. I think the ram bound >> the golden rule. He says not to go too much to the not to not to be in the middle ground. Though he does say that if you have to switch from one side to the other that you should go almost like like pulling a branch. You have to go all the way to the far side in order so that it will start to eventually you will find yourself in. >> You mean like a piece of wood that's warped? >> A piece of wood that's warped. It's really hard to get it straight. Right. No matter how many times you put it, try to get in the middle, it doesn't go. But when will it go? When you pull it all the way to the other side and I guess unwarp it. I have no other expression, but you're releasing the tension. >> That's right. >> By bringing it all the way to the other side and ultimately we need to be in the middle. So when we referred to before that the uh that the king has a special safer Torah and he call it the Mishna Torah the is saying that it's referring to the Torah and the de and then the to the Torah and to judgments and as it says that in order as the verses continue when it talks about what the king why the king is reading from the Torah is saying that you should that you should in order that you shouldn't depart from the right and from the left. When we say the right and the left, we're saying that they're synonymous with the Torah and the were given that were given in the right and in the left hand of. So what we learn from here is one of the things we learn from here is that we see that can also be known as a juggler. >> A juggler. >> That's right. Because he's using both hands and Omar and then it continues in the as it says that in order that your day should be lengthened on your reign when we say when and when we say ah when we say on is it's it means in in the modern in in Hebrew as like on the account of that that when you have the Torah and good judgment which the king so that needs We see you can't have one without the other. You have you have you have good judgment, but you need it with Torah and Torah with with sensible judgment. That both of those things creates long reign and and visual Torah and and when he says on his when he says on his king on his reign, what is his reign referring to? We're going to see that his reign is itself is also referring to Torah and as it says in the P of Mish um the context of there is referring to the the um the the wisdom and Torah and it's saying that through Torah that is what creates kingship. >> So it's kind of like we're talking about the guarantee for a long life or a long reign right >> by him keeping the judgments. Now we have in our in our history I mean people say okay you have like in America there's um there's three there's three divisions of government right yeah three branches you have the executive you have the legislative and the judicial >> in in Rabbi Brightawit spoke about in in in Judaism you really have these maybe three you have the priesthood >> okay but you have the sanhedrin the sanhedrin is both the judicial and the legislative >> legislative and then you have the executive which is the king's kingship. So we have in history where the kings themselves the righteous kings sat on the Sanhedrin or were even of of a bastin whether you know Boaz basically had the status of a king to a certain extent >> president yeah >> and he had his binishi had a bin and he was on the bin David had his own bastin he sat on the sanin and you had Solomon of course we all know the famous story he was a judge the two women with the baby and his advice was cut it in half in order to really find out who the real mother was. But he was a judge. The kings are going to have that second safer Torah. One safer Torah is for them to read from as Alicia mentioned and the other safer Torah is to refer to when you need to make judgments. They will be making judgments even if they're not as righteous in dove and in schlommo sitting on a Sanhedrin. People come to them for advice. King David himself, he they he said that people used to knock on the door at four or five o'clock in the morning. We need uh you know, we need your your advice about welfare. Uh we need money. How are we going to make money? And he would give them business advice, right? You do business with him and you do business with her. And you know cuz the the the king or the person in authority knows you know the economic issues and what's needed and what's coming in. People come to him with their problems. He knows what's needed. He'll know. He knows what will sell. Right. So amazingly enough that's also judgment as well. >> Yeah. >> So you want to finish up? I think we have just a few more lines. >> Okay. So it ends up with saying that that the kingship is associated together with with the Torah and also the also with good judgment as it says in Psalms and it's and and the might of the king uh that the king's might there it is right and the might of the king is who loves judgment that that we see from here that that the power that that the that the the strength of a kingdom and of a king is by that he loves judgment that that he's that both of them are what sustained and is the might of kingship and of the rule. It is what it's what is the what what what creates the kingdom to endure. And we see that not only is he using it, that he's using judgment and he's using Torah and that both of them are with the right hand of a bor on the left, but both of them are also creating long life and creating uh uh long life not just for the Jewish people and for the the world but also the kingship. Then as it says as it ends off that in order that you you have length of days in your kingship and your reign as we say what's this concept of having long is because we see that as the verse says that the Torah is a tree of life that that the Torah is is is a tree of life. So we see that it itself is something that is creating long life in in the Torah and also in judge in in judgments as it says that as we said earlier that not only is that that is something that we see is synonymous with with having the the kingship endure and reign because as we as as it says that through justice that he shall pursue in order that you shall endure that by the Torah having sadc doing sedaka and doing Torah and doing doing good things. This is what gives the king long life. This is the prescription. But also for and this is what we learn from it. What we're stressing is to engage in Torah, to add an extra deed in Torah, to add an extra deed in in in in justice between man and his fellow. And uh yeah, uh that's fantastic. So it all sums up you have both the Torah and the din. So the Torah itself, we just ended up by saying it is the tree of life, life itself. And make sure to chase after them. In order you should live life itself, right? To sum it up, I could put it in one line. life itself, whether it's the macro or the micro, whether it's the the the universe, I think it was a Star Trek, they said, you know, exploring, you know, things that beyond nobody's ever seen before, >> right? Life itself when a micro and a macro is only sustained through both Torah, which is a gift, a great gift given by Hashem, >> that that Moshe sacrificed himself for, and that it's called in his name. Yeah. and dinim, right? If if if we lived in cha chaos, if there was no denim, if there was no judgment, if we didn't have good judges, then we wouldn't be able to live. As we saw in perkyot, each person would swallow each other alive. Hashem through el will make a bigger commitment, a stronger commitment to learning Torah and to keeping God's laws. And not only will we be forgiven, the the world will be judged in a positive way. Hashem will also take out and I just want to end on that too. He will take out his judgment on the nations who don't get that. We're just servants. We're not trying to say we're superior. God said that, right? We don't have to tell you. >> We have a role to play. >> That's right. We have a responsibility. My father told me son you want privileges. Remember along with that comes responsibilities and we the Jews have 606 additional responsibilities. Right? >> Even the word Ruth the famous convert is a gamash of 606 cuz she took on she was a righteous Noah. She kept seven laws >> but seven concepts >> but she converted. to 606. And and this is what hopefully each Jew will wake up within himself. Everyone has a pint, a little spark. No matter what, when through the exile, God says, "You're going to be in the land of your enemies, but I will never ever destroy you. I will not be disgusted with you. I won't be ma, right? I will not be ga, right? I won't be so disgusted with you. I will always love you." and I will and I'll bring you back. And we're sitting here and the whole world is saying, "Oh no, the Jews are coming back, right, for the last 100, 200, 300 years." And it's freaking them out. It is really, what do you call it? Putting the uh something to the fire. It's really, this is the big test. Who is with God, right? Who is ever with the Jewish people? >> I understand there's some bad apples. Everybody's got them. >> The way set up is that people take a side at some point. They take a side. >> Yeah, but they should take the correct side. The one they're going to be judged in heaven by, right? There was a famous politician recently who was being quizzed by one of these anti-semite uh interviewers. Uh is it really true that you know those who bless the Jews are blessed? Well, so he want to say you mean modern state of Israel is that is that the Jews? Listen, we know who the Jews are. We don't there's no discussion right so misat the Jewish people are also growing we're also bursting forth as that puss said in Isaiah actually it's very interesting this is messianic in Isaiah if I can just find it real quick um >> yi the last page the very last >> last page the last page so this is for right and left shall you prevail that's the English translation I wouldn't to translate it that way. Tiff sing bursting forth. >> We are going to get to that point where we're not going to care too much what the far left and the far right say the whole world should come to to the truth. And uh we see it I think with our own eyes because it's becoming so polarized becoming so polarized and >> and the concept of Torah and Dean both of these together it seems to imply that with the that with the coming of the that that both of these is what is what is is a conduit is a catalyst for having the the concept of the continuation of the Pik that your seat shall inherit nations and and people desolate cities that that's the continuation of the PK. It's like it's a recipe for success. >> It's a recipe for success. Okay. So, all continues to learn and I'm wishing everyone not just a great chabas but a great life >> and a happy and a happy sweet new year. >> A happy new year. We'll see you next week. [Music] Yes. Hashem yash party. Oh y party. Oh y party. Mashia Ben party with joy is ride. N [Applause] I I I die. [Music] Heat. Heat. [Music]