Genesis: God told Adam to Enjoy ALL The Fruits of The World! But NOT this!

As they say here in Israel winter, you should be well in the winter. As they say, be strong and well for this winter 6 months until pes until another yam which comes. I would like to share with you a fascinating insight from the Samra from Dinsk who made a beautiful point on the paras which I'd like to share with you and the insight is exceptional. You remember when told uh in the Ganed look at theseim here elohim the almighty commanded hashem elohim hashem's name is given there lema to say meaning pass on this message the message is from all the fruit in the tree you can imagine the most fabulous fruits there must have been in Ganedan the pomegranates the apples the oranges whatever there was you can eat from it all. Not only that, you should surely eat from there and the mitzvah was to eat from the from the ganad and eat from the fruit whatever you can. Means you should surely eat it. Eat it and enjoy it. But there is a limitation clause but from the one specific tree that you should not eat from there. From the day that you actually eat from that tree, you will surely die. The mitzvah is to enjoy to eat whatever there is in the garden. It's all for yours. Surely you should eat it. Now later we see that when was approached by the no, she answered in the following way. Look carefully. She was the the no tried to entice her. This is in giml right at the beginning of gimlisha. And the woman answered. She answered the snake as follows. We can eat. You can eat from the fruit of the tree. You can eat it. You can nash. You can take whatever you want from the tree. But in one specific tree which is in the garden here's Hashem's name inserted Hashem's name in the say you must not eat from there. The mime and not to touch it yes you will die. There was a major inaccuracy here in what said to the snake from what told to meaning as follows says the beautiful point the commandment was given to eat and enjoy and take whatever you can but's message he picked up that the mitzvah of Hashem was not to eat and as far as what you can eat you can if you want to it's you're allowed to do that the makes an incredible a brilliant comment I think let me give you just a little bit of an insight a deviation but understand who exactly was Rome Simra. It's a beautiful story told about the background. In 1887 almost over 150 years ago the uh community of Dinsk in in Russia suffered a tremendous tragedy. The two great leaders there was one community and there was one liter community and both leaders died. Both were exceptional. They both died after pes within about two or three months of the other of each other and the community was completely bereff at the time of the hespadim of the funerals of Ru vain lavine he was the lipish god from the misnagim the maggid from vnner whose name was raak of kharif came and gave a hesford and he said the following point he said at the time of the revia which the community was in tremendous mourning for this great leader who had died and the actually har turned out to be with Bakavo, the chief rabbi of New York. He later went to New York and he was the only chief rabbi as far as I know of New York. But he made the following comment at his hesford at the time of the the funeral of Buuin Lavine who was the the w of the visagdim. Usually a usi he says the yami brings down in a void zora that the time of the loss of a leader there's a tremendous loss in the community the loss is enormous and then he turned around and said to the community almost with a pivot he switched around completely he said but for this community particular community there isn't such enormous tragedy why because in reality your next v will be the husband of the shopkeeper in bialisto and that's what he said at the end and no one knew he was talking about who is the who is the shopkeeper and who is the husband of them and they went and asked the basi the basvi of Yoshi be solvic who was the great leader at the time they asked him who on earth is this person who is uh learning in bialisto the husband of the shopkeeper he turned around and said why are you asking me what I think about him ask him what he thinks about me meaning knew exactly who he was interesting at the age of 13 he had gone to learn in a famous cole called in Aisha shock where the had learned as a young man and also Abhimosa Gjinsky had learned as well and later he went to Hashid was made for him in Bialisto at the age of 16 he got married and his father-in-law actually set up his daughter with a business a business she was the shopkeeper and she was very well trained and she made a very good living in Bialisto and she supported her husband and he went to learn in the besame of the mialisto he sat there for 28 years they say he sat and learned every single day for 18 hours a day a phenomenal Simra just a little background. He wrote two famous works which we have. The first is called the Sam on the Rambam where he goes into great detail illustrating exactly the questions which the Bible asks on the Rambam and different questions and queries which people have on the Rambam. The other commentary which he wrote was on the Kumish called the mema. Interesting. His father-in-law was his wife's husband, his wife's father, turned around and said to him, "Do not publish first your commentary on the Kumish, which he wrote as a very young man. He said, "People will then think that you're only a maggot. You're a person who makes dashes, but in reality, you're a great and a poek and therefore he first published the oam." And then afterwards he actually never published in his lifetime the meshma on the kumsh which is supposed to be absolutely fascinating astonishing comment on the hum which I want at this point which I want to bring out to you here and actually after he died he left money that his safer on the should be published the me that's what we have today and it was an incredible time at actually when salant had died this is I'm diverting a little bit but to give you a little bit background who exactly was the when salant had died in Yusaleim who was a wobb of yushalime then the zakanim the bastin of yushim asked for mayor simka to come and be the wob there but there was such an enormous protest and complaints from the community in nins we're not prepared to lose him and he stayed there he stayed there even during world war I when there was bombing there was tremendous danger in the community he said if there are nine people there then I will be the 10th and I will stay in the community a phenomenal time at kam he never they say left shul on Friday night unless he made sure every single stranger and person in sh was lked After tremendous besid and a great yo and a po of the du the osame coming back though to the insight which is a beautiful point what happened here the almighty had told alisha tell over to your wife that you should en it's a mitzvah to enjoy the food what does it mean the mitzvah to enjoy enjoy what I'm giving you in other words wants to us to enjoy his world enjoy what I have for you take pleasure from all the what I'm giving you enjoy it. But there was one particular point you can't do. Mean you can't eat from the tree theas that was a message. It's a beautiful point behind this and meaning there's ai the usi brings down and the mayor brings this down in his comment in the it's very brief very concise but he says as follows oid lover in the future a person will have to give a dineshman a reckoning to the almighty why didn't you have pleasure from certain things delights which I gave into the world meaning person is supposed to enjoy whatever the gives I suppose we can extrapolate and go a little bit further person has a mishbah a family enjoy your family you know person is given and a wife. Enjoy your wife. No, of course enjoy what you're given. Person is given good health. Enjoy what you're given in life. Don't just regard it as nothing. It's a mitzvah to enjoy. I would like to extrapolate more. Not just in the food. If you see a beautiful view, a beautiful scenery or something. Enjoy it. Enjoy it and say no. Say say something. Say thank you. Enjoy what the almighty gives you. The point which the is saying is that the Almighty told him enjoy take pleasure from what I'm giving you. And that's the mitzvah. The mitzvah is you should surely eat. That's the point. Kaba got it wrong. Or rather says the in reality never told her never told that was a mitzvah to eat. Meaning the loas look carefully at the words which Kaba had said. I'm being very this is not my insight of course. Here's the as follows. Kaba said as follows. Yes we can eat. You can nash from everything else but Hashem's name is written by what you must not eat. And therefore says the she never knew of the mitzvah. There was no mitzvah as far as you can take whatever you want. But the mitzvah is on the say what hashem has actually said on the positive mitzvah not on the negative. And therefore the message was wrong. It was inaccurate feedback. He was told was told lay you must tell but he didn't tell her. And that answers the second point which is a beautiful point also which the mentions as follows. We know there's a concept if a person is busy with a mitzvah then he's protected from any aa why therefore was kaba not protected by the mitzvah of eating eating from the fruit of the the tree why wasn't she protected why wasn't the able to entice her and seduce her away from what was the mitzvah here if there was a mitzvah here problem is she never knew it was a mitzvah and we know there's no mitzvah when you do a mitzvah do you need to have kavana or do you not need to have kavana in simmon pas according to the mitzvah thank goodness for that every time you do a mitzvah you don't have to do have kavana but you have to know it's a mitzvah at least maybe for example a person says a shahak says the there in the he brings that if it's evident if it's obvious from the act that you did even though you never had kabana you still get the mitzvah of course it's better if a person has kavana to do the mitzvah but if even so even if you do mitzvah. Supposing a person says benches and it says a yatza. Even if you never thinking but you knew there was a mitzvah and you didn't have kavana but it's obvious for example you gave money of charity to a poor man you're never thinking of the mitzvah but obviously you realize it's obvious from the fact what you did that you were doing the mitzvah and therefore there is a for the mitzvah I must add here one particular point that brings down there in there are two things which mitzvah even though we pas in mitzvah do not need you not need intention but two things you do The first line of you must understand the words and know what you're saying. And the first of there you must have kavan. You must understand the words that you're saying and the mitzvah you're doing. But any other mitzvah says the like if it's obvious and evidential that what you were doing you were doing a mitzvah then your mitzvah mitzvah but if it's you aware of the mitzvah and therefore let's come back to kava. Why wasn't she protected by doing the mitzvah because Hashem had told Adam it's a mitzvah to the positive mitzvah? She never knew about it and that was the inaccurate feedback. The tragedy of the inaccuracy was that he never told her about the mitzvah says. Therefore, she was just nashing and there was no protection for her. There would have been protection if she knew there was a mitzvah but she never knew about it and therefore she was enticed and as you know that led to the awful tragedy of eating from the adas and Adam ate from there and there we have the great mistake which happened to mankind he was sent out of Ganeda because of that. Therefore, we must understand the point here. The necessity to follow exactly what the toy is telling us here. The importance of being careful and precise exactly what the Torah is telling us here. Odam did not do that. He did not says the he did not tell that there was a mitzvah to eat. She picked up on the low of not eating from the where's the proof says because the word elohim comes from of not eating not on the act of eating. Eating and nashing from the food was just nashing. You can eat from that. But there was no mitzvah from there. And therefore she was not protected when she did eat from the eat. And therefore she was enticed by the the snake and the problems which we know which led from there. We perhaps bring a proof from all this a beautiful words of the novi. He says as follows. The words of the Almighty are correct and theim they take the words and they run with them. They follow the mitzvah and they perform them properly. But po people who are careless and negligent you stumble in the mitzvah. Why? You didn't really understand the mitzvah. You don't doing the mitzvah as it was. The mitzvah is is a powerful mitzvah is and a person meaning if you're not careful with it, you can stumble with them. But let me give you some examples what I mean. Suppose a person gives a tremendous amount of money for charity but his intention is really only what a name that people should know he's a big giver. In reality he did the mitzvah. Of course there is but it's not the same. If you understand the point of the mitzvah of course if he thinks he's doing a mitzvah it is but it's not as powerful as if he would think he was doing the mitzvah. You follow the point or hospitality to people. There is a mitzvah. Of course, if your whole intention is only not to just to have a good name for yourself of being a home which is open for people, then surely it's not as powerful as if you did it. Meaning it's a little bit different from because she never even knew she was a mitzvah here. But here the person maybe is opening their house or giving money to it's the question is whether you're going exactly according to the way the Torah wants it or not. Are you following the lines of the toy or you're making your own deviation which is not really so accurate to be careful of what the mitzvah is give you another example person gives a shia and his whole intention is become a famous dashion a famous [clears throat] magia and gain popularity from that it's all very well but he's thinking only of himself and his own prestige and his own glory not the same thing if he were doing look at lishma therefore there is a certain power behind the mitzvah which we have to understand the accuracy of the mitzvah is crucial And that's what he didn't even tell Adam didn't even tell Kab about the mitzvah. And that was the tragedy which we saw behind here. She was unaware that was a mitzvah to eat and therefore there was no protection for her. I was thinking as I was preparing the Shia thinking about it on you know wherever I went on to it satisfies a person and it makes a person tranquil. The the testimony of makes a fool wise meaning if it's seeing when does a person get mash tranquility and contentment when it's if it's purity and it's Torah in its essence if you do it like that meaning what the mitzvah is and you perform it that is the echo behind it when is it when is It make a fool wise when it's near mono when it's faithful to the point. I was thinking that isn't that really the point here behind it behind here. There was a mitzvah here to eat from the fruit and never knew about that. But the wants us to enjoy the mitzv he wants us a person will receive tranquility and mishesh and contentment if it's tamima if he follows exactly what the Torah wants from him and doesn't deviate and doesn't bring any other side point into it but he competes the mitra as it is. When does a person become a wise person? A wise person becomes only after he understands what is near mana. The genuine item. The genuine item. Not deviating and putting your own version into it. We see exactly the tragedy of that. Also went even further than that. She turned around and said to the snake as well also we're not allowed to touch the tree. There was no mitzvah about not touching the tree. What happened was the noish pushed her onto the tree as you know and she didn't die and therefore he turned around to her and said of course nothing is wrong yet therefore eat and she ate from there and from there there led enormous diversion and the tragedy meaning she added for herself but that wasn't timma no mention was mentioned about not touching the tree she added it on if it's timma then it's good if you add in other versions it's not good you'll only become a wise person if you're careful to ensure that the mitzvah is tima is pure in its essence by itself. Let me give an example personal things that happened to me. I remember I was once in Los Angeles and I was asked to give a sh to a masipto to yeship gatano called yola. It's a comm a school in Los Angeles and they asked me I remember I went to speak there it was parasash parvash all about when yhuda comes and complains to ysef and begs him for mercy that that he should have makus and give binam back again. You know the story by Bayash. I went and told the boys in the yeshiva exactly what happened by Yseph. He accepted what Yehuda said. Eventually he he admitted who he was. And I explained to the boys the greatness of Ysef was that he wasn't taking any revenge. He immediately realized his intention was only to fulfill the dreams that she had had. Meaning that everybody had now bowed down to him. And now he could reveal himself. I told them exactly what the phat was in the story. After I had finished, the principal the manal of the school came running over and says, "You gave a wonderful, wonderful shia. Thank you so much." I said, "What was so wonderful? I must be honest with you." I just told them exactly what had happened by Yoseph. Yseph had now fulfilled the dreams and therefore he now could reveal himself and he brought Yakabino down to Mitsim as we know. And the brothers were scared maybe he would take revenge but in reality there was no revenge by Yseph. He was only concerned about the dreams. He turned around and he says, "Yes, but you have to understand Yonison." He said it's me as follows. I can still remember the point. Last week we had another guest speaker coming to speak to the boys and it was Paras Mikates and the young Bob turned around and said to the to the boys as follows. He explained to them, you know what happened between Ysef and his brothers? Well, you know, there's a film called The Godfather. They're evidently about the mafia. And in the mafia, one of the biggest problems is to take revenge for the blood of somebody else. And the Italians in the mafia are interested in taking revenge. Y was taking revenge here against his brothers by torturing them. He said this. He said this was ridiculous. Bish that's not what the means. He contrived his own meaning to them and that's not to me. It's totally inaccurate. He didn't get the point. The point is to understand exactly what is the Torah telling us here. It's not revenge. Ysef was bothered about fulfilling the dreams. Turned out to me said it was so crooked. It was so peculiar is telling us here. That's the point here behind it all. I remember I once gave a shia to several uh gentlemen here in in Israel and uh at the end of the shia I always remember there was a nuisance at the end of the shia one of the gentlemen who listened to my shia then told man to me says yes you know babam you know in science there's a theory which backs up exactly what you're saying in the toakadosha and there's a certain principle I remember he mentioned in in physics how it proves what you're saying is correct and also I once read in a secular novel this certain incident which backs up what you're And said eventually it became ridiculous every time he took away the points of the Tory because he wanted to add in to the Torah his own formula from the secular world. The Torah doesn't need that to leave it as it is. The problem with Adam he never told he was taught lay tella exactly the mitzvah is to eat. Kava never knew about the mitzvah to eat. This is what the oame is saying. And therefore, there was no protection for her against the snake when it came to the problem of the enticement because it wasn't the mitzvah. It's only it's neon if it's if you do exactly what the Torah is telling you here. You can't you don't the Torah doesn't need secular ideas behind it to back it up. Eventually, he left the Shia. Thank goodness I was such a nuisance every time. He took away all the points which I was saying in the toyaka and he left it with his own scientific secular thoughts. Torah doesn't need that. they are do what exactly what the Torah is telling you here. Don't add in your own version on your own connotations on your own thoughts. Torah doesn't need that. It's if you leave it as it is. Therefore, I'd like to take the words of the is telling us here and extrapolate. As I mentioned previously, we can take this point as follows. The Torah is telling us certain things. We have to be super careful to be accurate with our understanding of the Torah and not bring in our own versions, our own thoughts. I often remember I remember used to hearing years ago I used to go to a certain shaven and the the rabbi used to bring in all sorts of theories which he thought it's not what the Torah was telling us here. I remember when I was in gates remember she was now in gates said I was in his shia remember the comedy always used to say to a certain person when they asked a question what's written inside the gamma what's don't bring me something else you're telling me something which is not there the biggest problem for someone who's learning gamma is what does it say here what is the Mishna saying what is the gamar saying don't bring in your own version you have to be super careful to be accurate that was a problem did not have the accuracy of what was told. Eat from here. Look exactly what is being said here and follow the words as carefully as you can. That's the point here. The accuracy. And remember, what does it say? What does the Gar telling us here? Don't bring in your own thoughts. The Torah doesn't need your own thoughts. The Torah wants you to understand what the toy is saying, not your own ideas behind it all. Let's take that idea a little bit further. I was thinking you know we say all the time in dabing certain words but we have to understand the words that we're saying you know you are the king who heals completely when we say the wafur does not come from the specialist doctor or the consultant comes the almighty you are the we say at the end of a he is the one who wonders wonders us in in vikab it's from the almighty not from ourselves meaning If we're saying these words, you must understand the words yourself. Accept the words and have a have trust in the words that we're saying. These are the genuine words which we're saying. You listen to the prayers of he listens. He hears what we're saying. One has to understand the words that one is saying and appreciate them and take them to heart. And then you have you have faith in the words. That's the accuracy. Then it becomes tima and it's mashes and it's look carefully I suppose also when also as a child with a parent know what does the Torah say about parents honor your parents what is the Torah telling us to is telling us there's a red light when it comes to parents parents are not normal people in our lives parents are aristocracy and we are lowerass they are upper class and we are lower class in every aspect even if they might embarrass you. One has to always remember if the Torah is saying honor your parents. That's what it is. Meaning come what may, one is obliged to honor one's parents as carefully as you can. How do you possibly do that? What you have to do is really find something in the house which is relevant to the parents and run with that idea. Even though they maybe there isn't much maybe you think to respect of your parents, one has to find something and run with that idea. Find something the says so that they are important people in your lives and run with that idea and build on that point. There you have the point quite clearly. The mitzvah of is to honor them and be careful not to dishonor them. How does a marriage work? Look carefully at the words which we're told telling us as follows. The last two of the know when the andala are standing under the ba number six ends the b number seven. We're being told here by what is the raw material? What is the gasoline? What is the mechanics to make a marriage work? It's not money. It's notus. It's not a name. It's one thing. There has to be sim happiness between a husband and wife. says in the it means it's a prayer we ask the almighty he should make this husband and wife happy together the ganed to the living in Ghana no as if they are the ones which are chosen like an that's the idea behind it this is the one for each one of them this is the correct ze and we're pray we're praying to almighty we're asking him please make this marriage happy That is a praise says Rashi to the Almighty that he created the existence of marriage on the basis of meaning we appreciate that this is not a working relationship like an employer and a boss. It's not a master and a servant. It's not like nextdoor neighbors. It's not like friends. It's a relationship of a husband and wife where we thank the almighty. Thank you for making this relationship which exist. The gazelene is simra and that's the way the marriage works. One has to I only brought you a few examples here of honoring parents and marriage and what you're saying in the prayer to be as careful as you can be as precise as you can and as accurate as you can as the words which we see here that I think is the insight I've extrapolated quite a bit from the words of the oame simra in the following way. His insight is incredible. The commentary of I remember reading once that uh when the O came out they said about the O and the Ramb that it was very illustrating and very illuminating when it came to the was fascinating astonishing the ideas inside the incredibly beautiful ideas. This is the point here. Although was told enjoy the food, enjoy whatever enjoy your family, enjoy the scenery, enjoy your health, enjoy whatever it is, enjoy the mitzvah is to enjoy who hated. We see it quite clearly. The problem was he did not mention that says the you can nash the food and there was no mitzvah by eating. The only mitzvah was not to eat from the other the tree from the aadas. Because of that the tragedy came about lenu and they were sent out of ganed. The feedback was inaccurate. It wasn't given correctly. He never told her. He was told lay tell her and he didn't tell her says the oame because of that the problems came out. Therefore, as an introductory sh I suppose to the series of e hashem to carry on this series, one has to be as careful as precise as one can with the information we give. Whether it comes to prayer, when it comes to a mitzvah, when it comes to be careful. If so, we can be promised of words. We can have tranquility or we become wise as well if we're careful the words. If it remains tim if it remains perfect and accurate, precise in its meaning and we are able to grow from that point. We should want a good chabases and a gaz.