Tomer Devorah Middah #3 HE REMOVES INIQUITY with Rabbi Aaron Dovid Poston

[Music] hey good day everybody welcome back to beyond the seven live from jerusalem with rabbi aaron david poston uh who's been teaching us a beautiful new book uh tomer devorah uh and today we've got chapter three this is a very very very uh uh detailed and deep work uh i encourage everybody to check in uh uh our video feeds and uh view each and every uh episode in the series and uh it's just beautiful stuff and so i um really missed uh rabbi poston last week so let's just jump right in and see how the rabbi's doing today rabbi poston uh so good to be with you sir thank you so much for staying up so late and uh sharing with us the beauty of torah uh from jerusalem it means so much to me and i know it does to our viewers as well so i'm going to turn it over to you and i look forward to hearing more of this wonderful work thank you dan and shavuot to everyone if it's still shabbat where you are so hopefully you'll take this in stride and we're so um i'm very happy to be here we had an unbelievable i called kabbalah torah the martin and i think that this is and i express this in some of my videos this is a it's not just a jewish holiday for those who are righteous noah hides understand what i'm talking about this is a real acceptance of the torah not just on one particular day called chavuz but every single day and that's what god really wants from us to accept his torah on whatever level we're on whoever we are jew or gentile on the level that we're on as i mentioned um we are in the book tomer devorah and for those who are not familiar i can just express the idea that you should go back and view episodes i think of the introduction and it's not really chapter three but it's me da three it's the character trait number three it's all within the first chapter by the way um and so meter three is oiver al pesha i just want to reiterate the concept the overlying concept of what these traits are all about there's a thing called an awakening below that then causes a reaction to hashem above and then there's a flow of his mercy from above down to below but it starts with us and that is a huge fundamental concept that i think many people in other religions don't really get i i could be wrong maybe you do get it that we can affect i'm going to say kavyako it's a very difficult concept to imagine that we affect heaven and heaven then reacts to us and it's based on an idea and i'll just mention quickly a few verses i'm going to quote four verses just this is all part of like and then a reintroduction even though we're on the meter three which is and i don't know if i translate it uh passion means removes iniquity hashem is the one who removes iniquity what we're doing is by us forgiving people we're causing god's mercy to have forgiveness not just for us but yes obviously we should be quite selfish in that sense thinking about how we are going to be affected by hashem's mercy so we act like he does because he's the one who forgives if we also forgive then we're causing him to forgive us and other people okay so that's going to be today's meda but i mentioned i want to talk about four verses that actually discuss the concept why it's so important to imitate hashem if he's the one who forgives so we should also forgive and it's just a clear black and white i understand that you have to know hebrew a little bit i know there are a lot of good english english translations but if we start with deuteronomy chapter 10 verse 12 so if you want to read the english and then i'll just point out the hebrew all right deuteronomy 10 12 says and now o israel what does the lord your god ask of you only to fear the lord your god to walk in all his ways and to love him and to worship the lord your god with all your heart and with all your soul now in hebrew we're going to focus on the two words that say to walk in all of his ways i mean what does that mean it starts off by saying the auto israel now o israel hashem eloquent what is god your lord what does he request of you kim only to have a fear of hashem your god and then it says to walk in his ways what does that mean to walk in his ways and to love him and to serve the lord your god the holy verdict with your entire heart and with your entire soul let's now go to deuteronomy 11 22 11 22 says for if you keep all these commandments which i commanded you to do them to love the lord your god to walk in all his ways and to cleave to him now in the hebrew again the same words to walk in all of his ways and uh and to cling to him so how does one what does it mean to walk in his ways and what does it mean to cling to him so rashi says there what does it mean to walk in his ways god is merciful just as god is merciful so you too should be merciful he bestows love and kindness so you too bestow love and kindness that's it now in terms of how do you cleave to hashem so that is by clinging to those who know him to clinging to the disciples and the sages and if you do that then god will consider it as if you were clinging to him personally and deuteronomy 13 5 verse 5 says you shall follow the lord your god fear him keep his commandments heed his voice worship him and cleave to him so we have at the end cleave to him i'm not going to focus on that but in the very beginning i'm not really i don't have a better way of translating it at the moment but it says in english you shall follow the lord your god but in hebrew it says is literally walking again following after your god that's how you should walk follow him rashi says at the bottom about cleaving to him cleaved his ways bestow kindness bury the dead visit the sick just as the holy one blessed be he did and then we have deuteronomy 28 9. verse 9 reads the lord will establish you as his holy people as he swore to you if you observe the commandments of the lord your god and walk in his ways so in hebrew the very last few words are vahallah and you shall walk in his ways we understand what is his ways first of all who is god right we know him by his attributes we never will fully understand ultimately god is we'll call the ain't so i mean there is no limit he is infinite and we are finite so how can a finite being ever understand the infinite we understand through the instruction manual which we call the torah and we do know about god's attributes so we follow his an act we follow his attributes uh character traits so that's like a reintroduction to what we started with i still ask you to go back and see the earlier um episodes or versions we're only on i guess this is episode four but it's part 3. so let's begin with this idea and maybe before we i just want to re-emphasize again when we act like him in the character traits we arouse or awaken that character trait that he embodies and it will affect us personally and will affect those around us it will affect the world as well so this is a very short chapter and it begins by saying the zoo midagadola regarding the fact that he removes iniquity this is a very large a very big a very great attribute for those i think of the christian faith they're going to find this mind-boggling counterintuitive to everything they've been taught but if you read the scripture if you read the call the hebrew texts the old they called the old testament i think that you will come to a different conclusion than you were brought up with it says that there is no forgiveness ex right there is no forgiveness by any intermediary god forgives directly this is like this is the nature of god that he is the one he is the only one i want to make that very crystal clear ella ayide only hashem himself forgives no intermediate now king david who knew god very well and i want to just reemphasize this idea anything you find in the latter part of the tanakh meaning the nach part the prophets and the writings there's nothing new it's just a revelation of what we already know so if king david said it number one not only is it true but it's a reflection on the five books it's a reflection when we were given by divine uh revelation at mount sinai 3 300 years ago it says in psalms 1 30 verse 4 130 verse 4 one second i'll grab it one verse 4 says for forgiveness is with you in order that you be feared so these words in the beginning forgiveness is with you it's only you okay um now if we go to actually i was gonna i was going to say i think if you go to exodus chapter 23 this will help clarify things sure exodus chapter before before before you read it let me just explain what rashi says for first no i'm going to read the rashi on 130 verse 4 in psalms and then you'll read exodus chapter 23 verses 21 but before you read that i actually read 20 and 21. okay so before we read that we'll just read the rashi on psalms 130 verse 4. when we said for forgiveness is with you you did not give permission to an agent meaning an angel you did not give permission to an agent an agent in hebrew an angel or any other intermediary to forgive and then rashi quotes the verse you're about to read okay now in order that you should be feared for this that no man will rely on the forgiveness of another you mean you're relying only on hashem for forgiveness because he's the only one that can so we read exodus chapter 23 the verses i mentioned 20 says uh behold i am sending an angel before you to guard you on the way and to bring you to the place that i have prepared 21 beware of him and obey him do not rebel against him for he will not forgive your transgression for my name is within him now obviously these are very this is translated into english that you're reading and it's not easy to understand what the verse is trying to tell you in english but in the context hashem is not so happy about the way we were behaving and he's you know basically saying i'm not really going to go i'm not going to go with you anymore in a very intimate way i'm going to send an angel instead so um when he says an angel could be joshua it doesn't mean anything but him in other words an intermediary whether it's an actual angel or even a human being whether it would be moshe in this case joshua but listen to him beware of him and obey him do not rebel against him he will not forgive your transgression hashem is clearly saying that i'm going to put a very powerful agent who's going to lead you into the land of israel i'm not coming with you necessarily i'm not going to be as intimate as i was because you guys uh broke the covenant to a certain extent you were misbehaving so it says in hebrew kilo yi that this agent will not meaning no agent will be able to forgive your transgression okay that's the simplest way i can understand explain it now rashi says when it says he will not forgive your transgression because he this agent when in this case it's it's a real angel uh he is not accustomed to forgiving now why is he the agent not accustomed forgiving he's not accustomed to forgive because he is of the group that do not sin see in judaism we do not believe in rebellious angels even the satan is not at all he's a very obedient angel to tell the truth anyway so this no agent meaning no angel anyway is going to forgive because they don't relate to sin so if they don't relate to sin there's nothing to forgive they can't relate to the idea even of forgiveness they don't relate to sin at all and moreover he is a messenger he can only do what his mission is so whatever god created the angels they all have very very specific missions and none of them none of them have the ability to forgive it's only hashem because he said so by the way when it says towards the end of the verse that my name is within him so there's an understanding this angel is the metatron who happens to share the same name as his master so the numerical value of metatron which is three fourteen equals that of the shin dalit yud 3 14. so even if the metatron is understood as the uk valve k angel it's not god right it's not god so just a side point the name yehudah which is basically the name for the jewish peoples yehudi is the same name yud and hain of avinahi with adalin that we the jewish people if you ever read isaiah chapter 53 you know who the suffering servant is it should become clear the suffering servant is israel i mean not just from that chapter but read from the 40s onward right until 53 and even after that you'll see that god is over and over saying my servant yaakov my servant israel yeah you had a comment do you have can you take a question from uh youtube try it okay it's relevant to what you've been saying um stephen uh uh asks a question he says um god deals directly with the jewish nation but deals with the nations through uh angels over that nation he says is hashem's forgiveness for the nations the same okay let me try to understand the question yeah it's there on youtube it's true it is true that there are administering angels um let's just say an arch angel over each nation okay and that the name israel implies yashar el that we have no intermediary so i believe that if an individual righteous noah has accepted the torah as coming from hashem and he is righteous because he believes in the jewish mission and he believes the torah is from heaven meaning his seven basic obligations he has in a certain sense torn himself away from the protection of that intermediary and has attached himself directly to the guy i think this is how you started this whole series beyond the seven the ish in other words there's a way to change your mazal in other words the arch or let's call the administering angel is basically the mazel the constellation the angelic forces that are controlling or affecting those nations as a nation and the person that is let's say using their intermediary arch angel in order to get to god is under the influence but if you have shed that protection and you have grafted yourself adopted yourself into even though you're you're associated with the jewish people right so you're associating yourself with the god of israel you are in more more direct influence by hashem so i hope that i don't know if it really answered the question i hope it did um there will be beautiful answer there will be an effect still on the nation and it depends how much they connect to that nation and i i'm assuming that once you have gone full blast no height righteously you are really disassociated from what i understand from uh the noahide world center the way they teach is really that hashem has a a plan and a purpose for keeping distinct nations and and each nation has a is something to bring to the table um uniquely yeah well i do want to mention like on the side point maybe this is more direct but to me it sounds like a side point the arch angel the ministering angel of asav may be it may be according to kabbalistic safari jc so that's why when they say well there's no they say not me there is no way to get to the father except through him i mean they're really putting themselves in line with an intermediary but when they break free of that they have given up this christian doctrine of i i mean i seem to be quoting from the new testament right that he says or they claim there's no way to get to the father except through me there are admitting that i need an intermediary i'm not connected to god directly i need this intermediary now that is a seemingly natural consequence of nature itself for the gentile but the gentile can break and i hopefully should break that um you know it's it's it's idol worship i mean it's again there is a difference of opinion is it actual ideal worship or is it not i'll leave that for another time um you know it depends on their i guess we'll call philosophical and theological outlook um but there are limitations i'm going to use the word limitations loosely there are barriers in in them in the non-jew reaching their potential now they can shed those limitations and that is what we hopefully those who are involved in teaching noah heights are trying to let them know you really can shed your limitation so in terms of the original question which is are they going to be judged explain i don't have the um i don't have the question in front i find uh yeah i find listening more to a lot of humane posts uh yeah there's a lot of cleansing that can go on in the soul for sure right like the stains that that that that are attached to a soul and cleansing it off and just just dealing with uh the whole issue of uh uh like i think what you're on today about walking uh in his ways i mean um yeah i i i find uh i i love the the the connection that judaism teaches as far as the purification of uh of the soul and just in becoming whole so anyway i'm looking now at the question i see it's from stephen uh a dear friend of mine um i i'm not sure if he's asking on the individual or the nation so is i think he's asking about a nation yeah yeah so it then then there is um i mean look it's only god that's dealing directly i mean it's not that the angel is judging in other words it's hashem is the only one that forgives so nation acts let's say in general and how the individual acts in particular it's only through hashem it's only hashem it's not the um arch angel or what it called the administering angel that has any ability to forgive and that's the problem with christianity because they're taking their arch angel maybe it's jc we'll just plug that in because asav and the way jesus is spelled in hebrew they're the same letters just in a different um format that's one of the clues that yeshu and asav are one in the same ah that's that's very informative but i think it's pretty clear here in this uh exodus 23 21 uh for he will not forgive your transgression if only any gentile it's only hashem that has that power obviously there are angels and the problem is that people believe that the angels is what is going to give them the forgiveness and that is again it's it's bordering on idol worship or actually his eye to worship depends how far we go theologically or philosophically into what the person the actual person believes okay so it's a big um it's a big nick shall it's a big stumbling block for for mankind and so this this teaching is that it's only hashem that forgives you no angel no so i hope that becomes very clear very if we go next to isaiah isaiah oh one second did i i dealt with okay i dealt with all those okay so now let's go in back into the actual um remark ramosa cordovero he's he he only i only read the first two lines so then he says what exactly is this forgiveness we have to define we always have to define our terms what exactly are we going to understand at least in english what is forgiveness in hebrew what exactly is this so he says it's the cleansing of the person from the sin now we know that from our side down below up you have to do chuva there's some kind of i mean you go through my beyond the seven um and the 48 ways to understand this even further but there or maybe even the shari truva i gave a whole series on the shahi chuva what exactly is the process of truva so we do know and actually have here the notes i just want to make sure i have it in front of me so there are um there are basically four steps so i have this in front of me there are four steps number one you have to cease doing the sin you have to stop sinning there are four steps towards truth second thing is you have to have what we call kharata some regret then you have to do confession now confession and judaism is you directly to god not through an intermediary and then a conviction not due to sin again now even though we jews simply put it into four categories in the charitroga he broke it down so one can do truva mahadrin someone can do chuva on on a very let's say a higher level he broke it down into 20 i call baby steps or spoon fed steps so even though there's like basically four major categories what it means to do tuva but anyway it's only we can do the truva and then hashem will react to the truva by cleansing the sin so the first thing is what does forgiveness entail that hashem will cleanse the sin to cleanse the sinner from the sin and now we have proofs we have i'm going to read well you're going to read two verses the first one is in isaiah chapter 4 verse 4. 4 4 says when the lord shall have washed away the filth of the daughters of zion and the blood of jerusalem he shall rinse from its midst with the spirit of judgment and with a spirit of purging okay so remember we just said in hebrew when he's rohe to avon when he washes away the sin so the very first few words when the lord shall have washed away the filth and the the blood from you another another concept of rinsing away so hashem is the one the lord will do this okay now this was a prophecy of isaiah long before the destruction of the temple and the exile into babylon but this is referring to after after you will have experienced you know the destruction in the exile that you will return and have uh don chuva and hashem will then do his part by washing away the sin now in ezekiel jessica 36 25 ezekiel chapter what and chapter 36 verse 25 36 verse 25 reads um breeds and i will sprinkle clean water upon you and you will be clean from all your impurities and from all your abominations will i cleanse you again jessica ezekiel he's a prophet he's speaking in the name of god and the zaracti elijah tahurim hashem is the one who is going to throw upon us or sprinkle upon us the mayam tehorim clean waters in order to do what the tahartan be called to note him in order to cleanse us from all of basically the sins that we performed from all your impurities and from all your glue like hem your abominations god will it here's him god says i will cleanse you okay now um there's one more verse but we're not there yet okay so the the um the the motion curtavaro he continues and he says this concept that we just discussed it is our pesha that we just discussed these verses this attribute is the third attribute by the way these attributes are in michael chapter 7 towards the very end these are the 13 attributes of mercy that we are repeating during the tash rosh hashanah ceremony which is also a holiday for non-jews right it's the day that mankind will be judged should i god continue my experiment because i should i keep mankind alive and this is where every human being on the face of the planet will be judged so we have a um called a ritual where we go to a fresh body of water where hopefully there are some fish and we do confession and we do some sort of throwing our sins i wouldn't call it confession let's not use confession but we're throwing our sins into the water so to speak in a like kind of a reenactment of this idea and the the verses in michael parallel the 13 attributes of mercy that actually are found in the tanakh when moses asked god to reveal his secret of his glory and they they parallel those 13 attributes but these are in other words like i mentioned they're an explanation there's nothing new in the prophets they parallel for an explanation purpose so this is equal to what we just had said god will remove the sin the sholayak there okay the roche hashem is sending the cleansing waters to go and wash away the sin that's what he's doing now as we said in the beginning why is this being revealed to us god's attributes what do we need to know that for well we need to know the nature of god but more importantly or let's say equally important we are supposed to follow in his ways we are supposed to imitate god so just as he forgives so too we must do exactly the same man should do exactly the same shallow yoma now a person a human being should not say the following okay keep this in mind do not say this we say it all the time why should i fix what someone else did they made damage if so if it's someone else's fault let them go and fix it why should i fix the damage so let's say i'm the victim and i was damaged so i could sit around and maybe there's the problem with the world today we feel entitled right go to court you fix it right you did it you fix it we're so quick to uh the person who did the damage go in and fix it what does the shem do we did the damage and he fixes it he could turn around and say well i'm gonna let you wallow in your filth your sin you made it you created it right we talked in the past about the angels that we create the prosecuting angels the defending angels whatever we're doing whether it's a mitzvah or an average a sin we're creating energy that is going to and i say and energy we're talking about angels that we created that are going to be testifying on our behalf or against us on the day of judgment and therefore we're the ones who caused the damage now why should we say you know what i got damaged by somebody let them fix it and that's the point here don't say why should i fix what's someone else's fault or damage do not say that loyo man is the person that did the sin meaning he caused the damage the krishna and you know what hashem does hashem himself not through any intermediary what does he do he fixes the person's crookedness and washes the filth of his sin he washes the filth of the sin in hebrew he's metaken and he washes the filth of the person's sin now with all this in mind this is what the the clique are this is what ramos cardovaro ends with his one statement from this idea that a person will should be so embarrassed so ashamed to sin ever again sure hamelik the ottoman imagine the king of kings the almighty himself he's the one who's roh hates lich luch begudo he's the one the king himself washes the filth away from your own soiled garment that you soiled and he cleanses it now how i don't know of course can we be by not forgiving others by not trying to fix that with other people messed up it's within our ability sure of course so what this will result if we could master this idea of forgiving listen to what he says so when a person suffers damage whose results will continue to disturb the person right the the damage is not fixed right away the damage could have like a snowball effect it reverberates through the universe it would be fair for the offender right it would be fair totally fair the guy who did the damage let him repair it himself however the offender is not always able to do so so then what happens the victim is then forced to repair the damage himself and when we do that usually we hold resentment right we're so upset but think about it for a second what is the character of hashem he's not gonna you know what i mean he's gonna hold the resentment no you don't want him to hold a resentment so if you can awaken this media down below of forgiveness and try to fix whatever it is you could even though you're the victim try to fix it yourself and to forgive the person this will bring a lot of mercy from heaven on you and into the world yeah it makes me think you know when in it when is inactivity uh culpable and uh you know i'm doing security uh again and uh yeah there's a time to act and a time uh not to act and uh uh there you can be liable for inactivity and um yeah i think that's in the in the point you're trying to make for sure that uh if you have the ability to rectify something and you stand by idly and don't um yeah even though you're not the offender that's right that's right still but if you have the ability to amend or correct uh that's given for a reason right yep see it as opportunity yeah he says sometimes an offender negligently or shamelessly damages an outstanding or and a pious person knowing the victim will repair the damage himself even though it's beneath this person this pious person's dignity to do so but however if the injured party right the one who was offended then shows his own moral fiber and repairs the damage with his own hands and not through any intermediary he rises to a high moral level and this is going to be the point he awakens hashem's attribute of mercy expressed by this very idea that he removes iniquity and you're bringing that element of compassion into the world [Music] wow it's a pretty heavy uh statement here this is being religious i mean we don't nobody likes that word but if you would say what does it mean to be religious this is what it means to be religious okay and um we discussed in the past yes by noah kaiser's seven universal laws humanitarian laws however every law in the of the bible the 613 laws that were given to the jews any of them that are of moral and we always also said logical any of them that are of moral um instruction is also obligated the question is how to what level but there is a sense of obligation on all morality and so this will help this is actually a moral concept okay now he mentions the the source when people personally repair the damage that others did to them hashem repays them in kind he'll cleanse them by himself directly not through any intermediary and as we already mentioned the sins of the jewish people to purify them as was written in isaiah chapter 4 verse 4. yeah we read that already yeah beautiful and now in terms of what we consider punishment right every word needs to be defined right what we tend to think or what a lot of people think is that punishment is god's way of just settling accounts right even the penitentiary system right i guess in different countries they might call different things is the the jail is the prison system a is exactly is it a for punishment right you did this is what you get what you deserve or is it towards rehabilitation so in judaism we think as rehabilitation not as settling accounts if we do something against him this is what people think so then he'll do something back to us however this is not hashem's intent when he punishes us at all rather punishment is an expression of hashem's mercy now you have to really get this through this is very difficult for a lot of people i get it but i'll say it again punishment again that word is a right is a is an expression of god's mercy by which he purifies our souls from the effects of our sins and that every sinner will have an opportunity to correct his mistakes now i will give a um what's called a little bit of a trailer rabbi kessin will be in eretz israel this summer and so he has three uh shireen three live lectures uh set up through yebane and one of those lectures is titled how does the mechanism work that every jew ends up in the world to come right we have a famous uh mishna uh maybe it's a braiser that says that yes that every jew actually it's mission in sanhedrin every jew has a place in the world to come there's a mechanism we believe that not every gentile does but every gentile has the ability the potential to share the world to come and they don't have to convert right they can be a righteous gentile and they will experience what we call the resurrection of the dead and the world to come and that's an amazing thing so this is a little bit of a promotion for that series or for that sheer in particular because if we understand right the rabbi kessler explains all the time it's like this god gave us the mitzvahs this applies to gentiles as well gave us the mitzvahs that is the way in which we connect him that's the way in which we will experience the ultimate spiritual pleasure in connecting with him through the mitzvahs through doing what's right now he knows we're just flesh and blood he knows he created us and that we make mistakes and so there's we call uh schlav bet you have unintentional no no we have uh plan a and then we have plan b plan b is uh the second option and that is called truva he gave us the the ability to repent and that will fix what we made the mistakes in plan a right plan a is to do the mitzvahs okay so we're not perfect so he gave us plan b which is trueva and he knows that we're flesh and blood he is right he knows that we also could be weak in the ability to do trouba we don't maybe we won't give our all so then there's plan c which is called suffering okay now that suffering is exactly what it says here right that we'll call punishment suffering as an expression of god's mercy by which he purifies our soul from the effects of our sins and we'll call that suffering but again it's part of his mercy and that every sinner will have an opportunity to correct your mistakes so the higher level you're on you'll be able to pick up the nuances of his messages regarding the so-called punishments or the so-called suffering in order to hopefully you know get back on path with plan a plan b and not have to experience too much suffering in plan c but he says the punishments for our sins are just part of hashem's greater plan to draw us close to him and return us to the lofty state we held before we sin keep in mind this is a big problem for the christians christianity i i don't know if they all believe this but a big belief within christianity is that we were born in sin and that we are soiled souls going all the way back to adam and eve and the the mistake by eating the uh the the fruit from the tree of knowledge of good and evil it's it is true there is a concept of death that came into the world and the way death is portrayed and there are other punishments that come as a result but has nothing to do with any dirtiness or schmutz or um impurity or soiled part of our soul the other way around that we are created with a pure soul and um this is all part of god's greater plan to draw us close to him and return us to the lofty state we held before we sinned when our souls was was still pure and unsoiled okay so you came into this world pure and unsoiled and you have an opportunity to keep it that way okay now in order to carry out this plan destructive angels which we create are sent to extra justice in other words we create our own reality by either sinning or by doing mitzvas we're doing missiles such as learning torah and doing the positives and refraining from the don'ts and with the hopes that people will recognize them as hashem's agents in order to fear hashem ultimately so this is the verse i wanted to bring you to in psalms chapter 90 verse 3. before you read it understand that when we sin and then we're punished it's in order for what listen to this verse psalms chapter 90 verse 3 you bring man to the crushing point and you say return o sons of men so what was the point of bringing man to what we call the crushing point odd daca until you know we're just worn away from what you call punishment you call suffering right however you want to translate this idea you bring man to the crushing point but what is god really saying what does he want from man return beneath talking to all human beings and this is what god ultimately wants beautiful beautiful beautiful stuff so we mentioned that it's only hashem who is able to forgive hashem's emissary to inflict his punishment is none other than the destructive angel created by man's own sin in other words we created those prosecuting angels again the satan the um okay who is actually the very same as the angel of death the angel of death and the satan and the evil inclination that we have within us it's all the same entity we discussed previously in the second attribute that with every in each of era right the person commits so we're acquiring a prosecuting angel and the easiest way to get rid of this prosecuting or destructive angel is through truth as we mentioned however even after we repent it's not us necessary in other words we mentioned that aim that angel will disappear that angel will be destroyed but it's only hashem who's doing it he is the only one that can and know this angel that can in others we did everything we can and again hashem is reacting to archuva by destroying that angel we already mentioned the four different stages of chuva by the way that's how the rambam lists them and um all these the i'll just mention again ceasing the sin regretting the sin confessing the sin and resolving not to sin again so all all these are worthy and good but none of them have the actual power to annul that destructive angel or force that we created only hashem can do that so when hashem actually sees the sincerity of the sinner through his trueva process so then god he's the one who will repair the effect of the sin making at it as if the sin never occurred now i want to mention at this point we believe that there's a difference between re doing truva out of love and doing truva out of fear when one does truva out of fear which is not so bad it's just not the highest level what hashem will do will wipe out the sin and then to destroy those destructive angels and you're at zero which is broke hashem so i did chuva i detrove out of fear but i will have a clean slate many people will be satisfied with that i don't blame them however we in judaism believe that if you do true that of love you will actually turn all those destructive angels into positive angels they will come to your defense now could be as a result of the truva that i mean this is a whole we don't have time to go into this maybe we'll make a sounds like a beautiful concept though uh a special thing like even when the jewish people left egypt i asked maybe it was last week last time we met how is it that we went from minus 49 levels of impurity in 49 days to mount sinai we should have been just wiped clean it should have been just zero but instead we were plus 49 right through the 49 ways of coming close to a shaman and acquiring his torah so for about teshuva someone who does true but the question is is it from love or is it from fear and it's going to be an unbelievable difference quantum leap in you know like you ask about true let's say a drug addict who now goes into counseling right his his life yes there's a lot of regrets you know what i'm saying there's a lot of regrets and he did chuva but if he detrove from love and now he is helping others he's turning all of what he did in the past into a positive because it's his experience and know how personal experience only that will be able to help the sinner or the drug addict or whatever it is that he's trying to help you and i'm using that as an example it could be anything it could be greed it could be gambling it could be sex it could be all kinds of destructive things that we do if you're going to do truth out of love you can take all of those we'll call those seeming regrettable actions and turn them around into such positive and moving forces that can change the world that can change uh the way you know changing other people you know affecting their heart and i don't mean the physical heart i mean really helping them get through their barriers and to help them reach their potential life because you relate interestingly enough when we were in the desert and we were told we got to this place where the the waters were bitter what were the what was the command to do to take these pieces of wood that actually were bitter themselves and to throw them into the water it doesn't make any sense you're talking about throwing bitter sticks into the bitter waters and it turns sweet it's because of this idea that i'm talking about someone who can relate to the bitterness let's say a therapist a friend speaking about their own personal experience their own bitterness in their life sharing that will actually help heal the bitter waters of the client the the person you're mentoring your friend [Music] to sweeten his life in his waters so the last paragraph ends like this that what you're doing hashem sees when hashem sees the sinners very sincereness truth god himself will repair the effects of the sin making it as if the sin had never occurred at that moment hashem cleanses the soul of the sinner from the stains left by his sin so we were born with pure unsoiled souls when we make mistakes that's going to affect our souls and when we do trivia properly we're put back into the original state and god himself annulls all the destructive angels that the sinner created leaving the person pure and clean beautiful beautiful stuff beautiful stuff there uh there really is a lot more let me just finish with the idea of tears because we spoke about water is the cleansing process hashem is going to cleanse us with sprinkling water upon us or washing us those those and it's the words the torah uses the word that the tanakh uses but it has to do with the idea of crying of now it does i don't know if it means real tears or you know some people have dry eyes and can't cry but the idea of the broken heart the willingness to cry right so through this this is part of the cleansing process right having such shame and regret and resolve uh through those tears it's the tears themselves that help us reach um this this idea of cleansing the sin okay so with that we'll finish up today and beautiful because my son's getting married in a few weeks so i have a lot of family coming into israel over the next night already next week the week after i don't know what my schedule is going to be i doubt i'll be able to give the class until after the wedding so sometime in the mid july okay so misrat hashem will uh pick up at that point well thank you so much for today's lesson i think it was beautiful and i want to encourage everybody out there to share this on social media like the video uh i think it was beautiful beautiful lesson the depth and depth and depth of uh uh beauty uh unfurled out of torah to understand some principles of how we can walk and truly make the world a better place and amend some of our own ways uh thank you so much rabbi poston for sharing with us and we look forward to hearing more out of this uh tomer devorah work uh and we we hope you uh and your family are filled with great joy with uh your upcoming uh wedding of your son is it yaakov oh boy exciting yaakov shall live forever is his name meaning the jewish people are eternal that's his name um can you take time for one quick question yeah i just want to mention beautiful character and a a beautiful and and well you know um uh very high character a girl that he's marrying and and we're really looking forward to this union coming about yeah go ahead what's up i hope you have plenty of grandchildren from it so um my friend lara down in tampa is asking she says um uh she says well well how did how did job cry out uh did he do it out of fear is her question because um job's trials were so unique and on such a such a level well this takes a lot of thought i will try to give an initial answer but i think it requires a lot more thought number one there is an opinion that job never existed it's just a analogy and a lesson so we should learn from it if he did exist if he did exist he was a gentile that lived around the time of moshe perhaps moses is the author of job yes help us understand the nature well yeah the hebrew people were going through such suffering down there of the satan and why good people suffer and job seems to have been a again a gentile but a uh a righteous person right he was yeah i think it says he was in the family line uh when he lived in a certain area it was a or a a link linked in with the family of abraham somewhere along the seam and and just to keep in mind that even the satan at least in this the way we understand the story that he wants to test remember an angel is not going to do anything that he's not programmed to permitted so he's able to test people he wants to test um job and in to do that he actually has to ask god permission this is one of those orders truths it's one of those proofs that the satan is not an independent or fallen angel or rebellious angel who's just doing whatever powers no not at all so uh well it would require a much further investigation but why do we think that he did it out of fear why do we think that he that well if he did it out of uh you you you really brought out the beautiful what did he need to make anyway i mean that was true yes what is she asking try to repeat the question again uh well basically uh she says um uh it was just a line she says like how how did job uh get out of fear um i guess contrasting it to the way you really punched home uh uh doing it out of love rather than getting a clean slate to zero um you know he really is willing to investigate what he might have done and his conclusion was i didn't do anything to now certainly not today that's clear in the text for sure in other words this is what a righteous person should ask i get up a seeming punishment i get a message the message is pain the messages i'm going to use the word destruction turn left here difficulty so i have to ask myself what did i do wrong or what am i doing wrong what am i thinking wrong what am i you know even a dust of doing something wrong that's my first question and then i compare it to what the seeming punishment message is that's what we call measure for measure and it didn't add up in job's world right it just didn't add up so his conclusion is i didn't do anything wrong certainly not to deserve this and he was right so i'm not sure we'll have to investigate this further but i hope that was a initial uh understanding i mean to the at least to the question maybe the question needs to be hashed out better yeah i hope that helps a bit lara and if you got uh any more clarity on that uh you can always leave it in the comments and i'll try to make sure rabbi poston gets the uh the comment um yeah so uh we're gonna sign out for now uh but uh hashem willing we'll be back in about three or four weeks um and we wish you and your family well uh and bless uh all of israel and uh yeah so uh uh for those of you that haven't heard i'm still i'm planning um i'm planning a noah high conference here in british columbia and uh rabbi poston's gonna be on the card uh one way or another we're going to try to uh have a presentation uh from rabbi poston there at that conference uh uh rabbi scope michael skoback is going to be uh headlining uh the evenings and his wife is uh going to be doing a a session uh and rabbi heim goldberg of the no high world center is going to be there and do a couple hour session for a couple of days this is going to be held november 21st and 22nd up here in my region and i'm calling it the noahide acceleration conference hoping to get uh ideas from the rabbis to uh uh filter through people hopefully there'll be a workbook provided and hopefully there'll be a lot of ideas pinned down about how we can build a business model for no high communities um we understand the rabbis keep working on our souls and working on our our characters and uh us as people and uh it really comes down to how we can mingle with others and and grow and develop but we want to see noahides accelerate into uh flourished communities around the planet and uh so that's the the the concept of that conference uh you'll be seeing a lot more from me in the next month or so coming out with uh available uh tickets and uh um we look forward to having a wonderful wonderful time there but i am just so thankful uh for rabbi poston and sharing these beautiful beautiful classes this uh tomer devorah is much more than i anticipated from the get-go i loved doing the 48 ways to wisdom you can see him behind his shoulders uh that was such a beautiful beautiful course one that's dear to me and i think he did a wonderful presentation of that and we got through that entire series and uh this choice of his to do tomorrow devorah is just it's magnificent material and i look forward to hearing more so um we'll keep keep you posted when we're gonna go live next with continuing this book and uh we hope you enjoyed please like it and share it out there on social media and we wish you all well have a wonderful wonderful day [Music] is