Four Ways Righteous Women are Greater than Men with Rabbi Aaron Dovid Poston

Heat. Heat. [music] [singing] [music] [singing] >> [music] [singing] [music] [singing] >> Shalom everybody. Welcome back to the Iban Madrash. Welcome home to Torah. A warm welcome. For those who are unaware, we use the clear to discuss the para to shore. The clear the famous Cleakar is or was the Talmud Muhak of the Maharal and very deep on a you knowic and a um philosophical level we call the discipline of Makshava deep thought I want to mention two things first of all tonight she is dedicated to the aliat shama for Cheva pearl bat shia And uh I want to mention that we are in the midst of our annual fundraiser. So I'm going to just make a a brief cut for Rabbi Bridowitz to give over a few words. >> And I actually have a very important uh announcement to make uh regarding Ibonet's activities. Uh this Kaneka Ibana will have be celebrating its first year in this new building and has undertaken a major campaign to raise funds for the coming year. Uh they need $80,000 for the rent and maintenance of the building and another $120,000 for programming and projects. Ibana has already made a huge impact on the community with number one intensive learning programs in the morning and classes almost every evening and an open baked medish all day for anyone in this community. Uh number two very popular classes for women three times a week. Number three, it hosts the rabbitical council of America conversion program uh in Jerusalem. Uh, number four, it's a long list. Has projects, single events, and exciting educational tours. Number five, communal meals for Shabbat in the holidays. Number six, a successful and inspiring weekday shak minion. Number seven, a very popular YouTube channel with 17,000 followers and over 3 million views. Number eight, uh they have contributed over 120 sets of fillin to soldiers in the IDF who have requested them, many to soldiers who had never before put fillin on in their lives. Uh every contribution does help. Uh please donate today. Uh dedications are available and can be viewed on the on the website. Uh again, those of you who benefit specifically from Iban have at a minimum a certain debt of hakarat uh and certainly uh in this time where I mean we we were zoka to see a big big Yeshua with the release of the hostages but we are not out of danger. We're very very far from being out of the woods yet out of the hot water. Uh we need the rahim of of as we always need the rahim of aeshbu and one of the greatest ways of eliciting the opening of the gates of heaven and the shamim is by the rahim and the we show to help others whether it's in the learning of Torah or the like. So this is a very very good way to deal with the mats uh that that we are in. Uh so is Hashem uh may I be very much in its fundraising efforts >> and we want to thank those who have already given and um really appreciate it and hashem so many people are benefiting from the ya center. Okay, so here we go. We're starting off with a midrash and it quotes the verse the famous verse of our parha that these were the years of the life of Sara. However, this medish is going to be discussed much later. Remember the clear in the ear gioreim which is the safer using goes on for pages and pages. We're just going to deal with the first page and a half. So, we're not really going to get that much into this midrash, but I want to explain the midrash. Look at the words. He begins by quoting. By the way, the med is in paragraph 2. It starts off with a verse from Cohelis Ecclesiastes and it says sunrise, sunset, the sun rises and the sun sets. to see this number two on the on the source sheet. By the way, the Hebrew source sheets can be found through a link down below in the description box. And if you're interested in receiving the English source sheets, then send me off an email and we'll make sure you get them. Look at number two in the source sheet, right? The sun rises and the sun sets. That's in Ecclesiastes. Um so in bracaba quotes it and rabbar uh abhan kahana asked the question it's really a statement but it's don't we already know the sun rises and the sun sets why does the why does ecclesiastes why does Schlommo the smartest man in the entire universe need to tell me that the sun rises and the sun sets and the meaning is wait till you hear this that before the holy one blessed be he caused auses the son of a righteous person to set, meaning the su n, the son, the shemeish, to set, he already causes the next person, whoever is the counterpart of the righteous person to rise. Now, the truth is that's the only line that I found in the mid, but the clear must be quoting a different medish. And it goes like this back into the Hebrew sheets. Shaka Shaara before the son of Sareta Shelka that the son of Rifa already rose. We know that she was born three years before uh Sar's death. The whole time that Sara was alive, there was a light inside of her [clears throat] her tent. We're going to discuss what these things are. There was a near. What about there was also a there was some kind of blessing that was on her dough that was found on her dough. And the last line in the medish here isan. And there was the cloud of glory. Some kind of cloud that was connected to Sar's tent. And when Sara died, all these things ceased. They stopped. But when Rifka came into the tent aloo then they all returned they they restarted. Okay. So first of all the actual measures goes into many different leaders starts with Moshe that Yahushua was already brought up and ready for the position before Moshe died. Gives other examples of uh of Tanim uh great people. Okay. So what's what is it saying here? There is a connection between what happened in Sarah's tent when she was alive with what happens later on in the in the tabernacle, right? Because a mare that's doo all the time we have in the candalabra we call the eternal light. Now, it is true they put in the same amount of oil into all seven um um containers, and one of them lasted 24 hours. It didn't really last 24 hours. It lasted much more, but every single late afternoon, Aron came to clean and get ready to light them again. He had to put it out. That was his job to put it out, clean it, and then light it a new. But had he not done that, it probably would have lasted the whole week. And that's from Shabas to Shabas. Okay. So there was a a light a candle always lit in Sarah's tent. And what about the bra on the Issa on the dough? So there was a shan there was a table with the leiman. There were these they call them showbreads, but there were these breads um that had a certain form. And every Friday afternoon they would remove the old ones and put new ones. So it was there for a whole week. And at the end of the week when the cone would eat these leapanim they were warm, soft and not moldy. Cuz if you know you leave warm bread out for a long time on without moving around whatever it would either become stale or if it remain moist it would end up being moldy. These were fresh. They were fresh like they were just baked but it was a week week old bread and yet it didn't taste like that. So it was a braha to so too in the tabernacle. And what about the anan the cloud of glory that was over her tent? I think that's quite obvious. We know that there was a cloud over the the Mishkan. But the interesting thing is like when she died, they seem to cease and then when Rifka comes into the tent, uh, Yeetssak sees, wow, okay, so she's she's the one. She's the one for me. That's where the medish ends. We're going to now begin with the Clearar's explanation of something entirely different. We're going to talk mainly about Jewish women. I mean, is it really entirely different? No. She was Rifa was at Sedca. Sar was it sadcas but here we're just going to talk in general what is it about sadikim and then we're going to morph into women specifically so begins by saying katana we have this concept we've discussed the idea perhaps of a human being is a katan he is an entire universe but the word ear has been used quite often to desc discuss or describe a human being. He's like a small city. And if that's true, as it says in Gammor in Nidarim 32b, you can see this in number three in the source sheet. Um well, let me just read what the clear card first says. He says, by there's this crookedness. There's this not straight. it's corrupt that the rashy they actively corrupt the laws of the city right that's what rashim do and he brings from in it's in the gammor and the darim um [snorts] actually no the gammor does not refer to this verse [snorts] h I'll tell you what the gammorra says first the gammorra brings a pik from cohelis chapter 9 14- 15 where it describes says there was a little city and a few men in it and there came a great king against it and besieged it and built great bull works against it. Now there was found in it a man poor and wise and he by his wisdom delivered the city. Yet no man remembered that same poor man. Obviously this verse is very deep and has many explanations but we're going to just describe one idea here in the Gomorrah. What does it mean? There was a little city with few men in it. That means the little city. This is referring to the body. It's the goof. The goof. The physical part of man is called a ear katan. Uh the rest of the Gomorrah, the rest of the verses describe what does it mean there were few men in it? That's referring to the limbs of the body. And what does it mean that the great king came and besieged it? That's the Yates. That's the evil inclination. And what does it mean? and built great bull works against it. These are sins. Putting that aside, the clear continues three lines down where we just described that Russia corrupts the laws of the city and he brings a verse from Habacook 2:12 and the P goes like this. Woe to him who builds a city with bloodshed. Damim, right? The word dam. But let me ask you something. What else could dam mean also means money? The word for money is also we have m right. We have dim. So let's assume right now it's like everyone translates it as bloodshed. Someone builds a city with bloodshed and establish a city with injustice a right sin. But we're going to think of it soon. Dim as money. Okay. How do you build a city with we're talking about your body, right? We are physical beings. It's true. But we're really spiritual beings experiencing a physical existence. We're really spiritual. That's what we truly are. Like the example is given like a horse and a rider on the horse. The soul is the rider, the jockey and the horse is the body. So who are you really? Are you the horse or the jockey? So if you uh build a city meaning your body with dim let's assume for now just means corrupt behavior, right? And then the says we're talking about the think. This is how they think, right? We're not Rashe so we don't know how think for some reason what do they say in Greece or old Rome right you eat and drink and uh how does it go and tomorrow we'll die like in other words all there's >> drink and be merry there's no tikun there's no Right? We we believe in the resurrection of the dead, which is a tikun for the goof. Right? We believe in doing mitzvah, which is also a tikun for the goof. Right? Each mitzvah we do instills or in installs embeds tal tora the moisture that's going to be used for the resurrection of the dead for that limb. So we believe in the afterlife and I think that's what it means. They don't believe in this. What do they believe? What do the evil people believe in collectibles uh uh acquisitions as much as you can get try to right you're in this world acquire as much as you can get I think that's what it means and he says that's how they consider they're going to build their body meaning their ol right the physical world through the building and the preparation right anything you can put into the small city the small city which is your body therefore what do they do they're involved they're working hard they're all their efforts all the days of their life is to collect things and to bring bring things in and what What are they not thinking about? They're not even concerned the slightest if what they do to acquire their riches is done mishbat with justice and fairness and righteousness or with injustice. And according to the clear, this is what that verse is expressing when it says those who built the city with not blood but with money. I mean that's how I'm reading it and that's how I'm understanding it. Up until here we're talking about the rashim. What about the sadikim? that when they build their city, when they're building their body, when they're building their own, right, this world, they're building it with justice and fairness theanimar, their prime thing is not about the collectibles. They're not doing this um acquisitions of things as the main. It doesn't mean they can't be rich. Can't mean they can't. Doesn't mean they can't have a lot of properties. It's just not the ear, right? Maybe, you know, maybe they want to be rich so they can help so many people, right? So they can give saddaka for whatever reason. But that's not the it's not for the sake of collecting, but rather what is it? What are they looking for? They're looking to be satisfied with little. Right. Mistake. So this is an idea we discussed many times. Right. Yakovu. He goes across the the the the little river just to pick up a small a small p. Right. We've discussed this many times. Why were we for 40 years in the desert to understand what it means to do with little? Right? There was no plenty and there were no distractions. Right? So, and what does it say in peravote? If you really want to uh to learn Torah, you'll adjust yourself to a lifestyle of just bread dipped in salt. And what does it say in peravote? Who is rich? Who is really rich? One who who is bisameo. He's actually satisfied with small amount and he's happy with what he has what he has. He's got no complaints. And accordingly, according to the clear, that's how we understand in in Ecclesiastes 4:6 where it says, "Better is a handful of ease than two handfuls of toil." Sorry, it's Ecclesiastes 4:6. Better is a handful of ease than two handfuls of toil and frustration. to Maloas. We're going to actually see this word a lot from now on in this in this year. The word caf literally means like a spoon, like the palm of your hand, a ladle, right? Something, right? A cough is a hand. Um, and we're going to see that in when Abraham was mourning, he was crying. There's a small cough in the letter, okay? And he's going to discuss that. But right now, we see the word in Ecclesiastes 4:6, better as a handful of ease to. And Rashi says there, "Better is a handful of each to acquire only a few possessions, not to go overboard, but with his own toil." Right? You're working hard so that his creator should have satisfaction there from with whatever you do. Don't go overboard because how you going to have right? What does it say? The more um the more worries oh the more possessions the more worries. You've you all heard that expression. [clears throat] So Rashi continues to say it's better than two handfuls meaning many possessions through sin which is toil and grief to to Hashem. So taking care of what you do have is better than having too much and not taking care of it or using it for ill ill reasons which is in source number one Genesis 23:2. See the last word is and to bewail her, right? He went to came to eulogize her and to cry for her. Now, you don't see it on this page, but in in in the uh in the actual text in the actual Torah scroll, the cuff is made small. So, the clear goes back and he says this, so this is the secret. This is the ultimate secret guys. This is the secret of that small caf in the word. And what does it do? It's katana. It's teaching us sadikim have small hands. I mean if that's how you want to translate it, but it means all that the kaf represents. It's on the smaller side. Like if it's about acquisitions, so it means less acquisitions or at least it's not the or whatever they're acquiring it for is for good reasons. So he says like this, a regular hand, it's called small, which is very interesting because who would have thought of such a thing? I mean, we're not Trump. Trump apparently was made fun of because of his small hands. But okay, put that aside here in Malimal First Kings 18:44 where Elijah the prophet we have it here number six on the source sheet after he challenges the priests of Bal right he had uh commanded there should be a a drought three years over three years of no rain and now after the challenge to Bal where thank God many of the Jewish people did troubles return. When the rains return, he's standing there and he's looking and what does he see? Look what the verse says in verse 6. It's sorry in in source number six, first Kings 18:44. And it was on the seventh time that he said, you got to like be sitting down. There was a cloud as small as a man's palm rising from the sea. And he said, "Go up, say to hitch up your horses to the chariot, descend, lest the rains stop you." He kana is if the Torah, the Tanakh is describing this cloud formation that's going about to bring rain and it had a formation like a small hand. Uh that means that that is considered normal. That's the right thing. That would be the righteous thing to have a small hand. Now, not only that, he says this idea of the small hand because it's at rest. You know, this idea of um maruasta, if you try to grab too much, you grab nothing, right? Isn't that sad? Maybe as children, we learn that quite quickly. We put our hand in the cookie jar and if you have three cookies, your hand doesn't come out. So you get nothing. But if you let one of those cookies go, so you got two cookies and maybe that maybe your hand will come out. So it's a small hand is better doing things right than doing things uh to try to accumulate things in the wrong way. And then he ends that line by saying to be satisfied with less in your hand. And he says this is opposite of what the rashim. So again we're going to go back and forth. What about the rashim the evil people? It says by them in psalms 714. This is King David. My God, rescue me from the hands of the wicked, from the palm of him who treats unjustly and robs. So the word kath can we're going to see the obviously we we free will the greatest gift God gave us was free will. We can use kaf for good or for bad. Okay. So we saw we're going to see a lot of what can be done negatively and can cause a lot of damage. We're going to see how the kath by the righteous women or the righteous people can be quite beneficial in the meantime. So we just read uh Psalms 714. Now he brings us to Yona chapter 3:8. Um and this is when Yona is um in in Ninveet and he's talking to them over there. And they shall cover themselves with sackcloths, both man and beast. And they shall call mightily to God, and everyone shall repent of his evil way. Very nice. And the dishonest gain which is in their hands. Not only do they have to repent, part of repentance is giving up that which you stole. In other words, you cannot do full chuva unless you return that which was um gained dishonestly. So in the the last part of the verse is we've heard that word kamas right before kamas literally means um violently criminal sounds familiar that's what the word kamas means and well he says dishonest gain that's how they translate it which is again which is in their hands so we see that the hands have the ability or let's say the comp the compensity to do evil. And then he brings us, he says, remember this thing called measure for measure, right? When God punishes us, it's because he loves us and he's sending us a message. Hopefully, we get our due fruits in this world, right? We get the message through hashka practice. Hashem loves us. And if we don't get the message, well, guess what? You're not off the hook. So, I don't know if you ever heard this concept called kathlla. Sounds familiar. You know what that is? It's one of the types of punishments that hopefully almost nobody gets. Maybe only the worst. It's where the soul is put in like a slingshot and I don't know, slung. Is that a word? From one end of the universe to the other. But it's called kafaela because a slingshot has a pocket that looks like my hand. It's like Yeah, it looks like a a soft leather piece that you use to to do whatever you do with it. I don't know if it has rubber bands or you swing it, but we all have a picture in our mind what a slingshot could look like, but it has to have some kind of pocket where the stone sits. So he brings us to 1st Samuel chapter 28 verse 29 which I think is number 9 on the source sheet. And the man had arisen to pursue you and to seek your soul. But my Lord's soul shall be bound in a bundle of life with the Lord your God. That's always a good thing, right? where it's so you're going to be in a good place while the soul of your enemies you want to be an enemy to the Jewish people. So read Tanakh. This is what's going to happen to you. The Lord will sling it with the hollow of the sling. And that's called kaf haka. The last two words of the verse. By the way, look at Rashi real quick. What it's going to happen to the soul of your enemies. The Lord will sing sling it with the hollow of the sling. [clears throat] A wide piece of leather made like a sort of hollow in the middle of the sling in which one places the stone. That's the cafella. We shouldn't know from it. But because you're using the cough in the wrong way, well, you know, for really evil way. Well, guess what? You'll get the hand the palm in the future. And there's another example of that in Mali Malachi. It's number 10 on the source sheet. It's chapter 3 verse 21. And you shall crush the wicked, for they will be as ash under the souls of your feet on the day that I will prepare, says the Lord of hosts. Now, what does it mean in English? Souls of your feet. Believe it or not, the same word for your palm. Akaf is the same word used for the palm of your feet. Basically, the sole of your feet is a palm, right? Just like your fingers are called, so too your toes are called. It's a palm that the stingers uh come out from. And the Hebrew is capot, right? The sole of your feet, the the palm of your feet. And the clear card says meaning the I think what I I understand he he's trying to say is because we have been mentioning the calf and if you desire a large hand you desire right you're God will lead you in the way you want to go so because you were looking for and mentioning we're mentioning the the ca so much in terms of negativity God never forgets our actions. There's no need to remind him. He is always cognizance and there's no forgetfulness by him. Therefore, with the caf with the cough that you have been desiring, you'll get it. And what is that? That's the kafela. That's the slingshot. That's how I understand those couple lines. And he brings a verse from Job 13 verse 21. It's number 11 on the source sheet. Distance your compulsion from upon me and let your fear not terrify me. So it's a compulsion. The is actually a compulsion, right? It's your desires, your deepest desires. Look at the Hebrew. It's distance may lie from me. Your your hand everyone understands it. It's your compulsion. Some do interpret it as your hand. But let's just think about compulsion for a second. Compulsion is like a it's a desire. You you you want something so bad. What is the word in Hebrew we use for right? It means I care. I'm concerned, right? There's an interest. An interest. And so I think that's also related. Okay, let's go back into the clear car. We're on the left side on net. We are mamish like halfway down. Up until now we've been talking about the evil people. He says when it comes to the righteous people see we're talking about God's hand so to speak when it comes to sadikim. Hashem himself is their licapo. He's using his hand to shield them, to guard them, to protect them, so to speak. Of course, he doesn't have a hand, but it says over in Exodus 33:22 um by Mosher Rabenu. Mosher Rabenu is begging for our forgiveness. And God and he asked, "Show me your glory." God says, "Okay, I'll show you my glory." in uh Exodus 33:22, "And it shall be when my glory passes by, I will place you in the cliff of the rock, and what does God say? I will cover you with my hand until I have passed by vishotapha." Rashi says over there, what does it mean? I'll cover you with my hand. We already know God doesn't have a hand. But from here we understood the power that was actually given to the destructive forces to destroy Moshe that God comes in and is going to protect him. In Aramaic the translation is vimri which means I'm going to protect you with my word. So ankles translates instead of saying I'm going to protect you with my hand I'm going to protect you with my word. And that means a euphemism out of honor for Hashem because he doesn't need to cover Moses with an actual hand, but he's covering him with his promise. I will protect you. But it's a euphemism that we are under Hashem's protection, so to speak. We are under his palm. He's protecting us. I'm going to just turn this off for a sec. So the clear continues. Abraham did not need, it wasn't required of him to cry excessively. He didn't have to cry so much. He was so sure. He was assured shalom because of her small handedness meaning her modesty her her we're going to see her ability to do uh sedaka to give charity and to pray and to we'll see what the what this is all about. But because of her mode of conduct, so to speak, he knew shalom lo pahanim because of her small hand there was no way that she was going to face gehenn or come even close there was she wouldn't see gehenn how do we know it actually says in cohelis 5:1 number 13 on the source sheet the Sleep of the laborer is sweet where he eat little or or much doesn't matter how much he eats but the sayy of the rich does not allow him to sleep. What did we say before? Um we said the words so much properties and and riches can cause the increase to worry. Over here we're saying that the sleeper of the laborer the sleep in other words imagine that you work hard you work hard you must be exhausted at the end of the day okay but the rich I don't know how hard they work obviously there are plenty of people who are modestly rich and they they they know what a a day's work is but it could be there are people that uh called it old money who knows what spoiled rotten and they're not going to be allowed to sleep. That's what it says. The say itself, the riches do not allow him to sleep. Now, Rashi says like this, the sleep of the laborer is sweet. The one who tills the soil sleeps and he enjoys his sleep. Doesn't matter whether eats a lot or little. He's already accustomed to whatever he's eating. But the seat of the rich does not allow him to sleep. What does that mean? Because this but the seity of belongings of the rich man who owns much merchandise does not allow him to sleep all night. He thinks about them. Now that is a simple I'm going to say a simple explanation a logical explanation but the kakar is going to take second part of rashi. Look where it's underlined. Doesn't what does it mean it doesn't allow him to sleep in the grave. Whoa. We're talking like a long time here. We're not talking about just like you know 6 hours 8 hour night. We're talking about in the grave [cough] [clears throat] that the uh this I guess he's evil. I mean not because he's riched but because that was his ear. That's what he lived for. I just want to show you the last part of Rashi. Um because I think it's just significant in Song of Songs 7:10. It says, "Making the lips of the sleeping sleep speak." It's referring to every Torah scholar in whose name a traditional law is recited, his lips speak in the grave. This is a little bit of a mystical idea. I'm not sure it literally means that his lips are speaking in the grave. But if we quote somebody, right, you quote a piece of Torah from somebody, you're read learning the mar. You're learning the kakar. You're learning rashi. So, does it mean his lips? That's what it says. His lips are speaking in the grave. I think what it means is that when he was alive, he spoke these words of Torah [clears throat] and while he's in the grave, those words are still reverberating in the universe. That's just a little bit perhaps I have a a poetic license to say that, but that that's what makes sense to me. And it's as if his lips are moving in the grave. Then we're still in the clear. So he just said that verse, right? Not going to the rich person is not going to enjoy his sleep in the grave. Why? because he will actually be judged by the heat in the world to come. Now I don't want to get too much into but he speaks about the idea that the the the sun has a sheath and the sheath will be removed and this is this heat is going to burn up like stubble the rashim but it's the same heat that's going to heal the righteous. So it's not the heat, it's what you do with your life now. You do righteous acts, that same heat will be like, wow, free vitamin D. I mean, we're talking in the world to come, though, where it'll be an enjoyable uh you ever sit on a bench in a in a in a in a warm place where you have the sun beating down and you just enjoy it. And then there unfortunately, there may be times where you're at the beach and you forgot your sun, what do you call it? the sun uh block and you can't take another minute of the sun beating on your skin, right? It's the same sun has nothing to do with the sun. It has everything to do with what you make of it. And that's just an example. But anyway, so going back to the clear, he says he quotes a Gammor in Batesa uh page 30B, which is um it's actually on 32B. I think it was a mistake. Um and it says over there, I'll just quote the underlined part. Ravnat Baraba said that Rav said the wealthy Jews of Babylonia will descend to Gehennim because they do not have compassion on others. Obviously, it's not talking about all of them, but there are going to be enough to make the statement. There were enough wealthy people in in Babylon that are going to be going to Gehenna because they don't have compassion on others. And there's a story in the Gammorrah. This is illustrated by the incident such as Shabati Bar Marinus. He happened to come to Babylonia. Now, what did he request? He wanted to open a business and he asked people to lend him money and he would give a hefty return 50% of the profits in return. Can you imagine not giving it to him and that's what they did. They wouldn't even give it to them. Then he even asked them just to help sustain him with food and they also refused to sustain him. So we're talking about bad apples make a name for the a bad name for the rest. But that's what the Gomorrah seems to imply that uh the rich of Babylon your day ganim. Okay. So that's by the rashy. What about sadikim? We're like five lines up from the bottom but there's a chapter 1 verse 12. So said the Lord, though they be at peace and likewise many, and likewise they have crossed and passed over, I will no longer afflict you. Now, it's not clear in the English and Hebrew very different. So because I afflict you, I won't afflict you anymore. That's how I read it. Because you're already afflicted. That's what Rashi says. I afflict you in this world, I'm not going to afflict you afflict you in the world to come. So, isn't that dandy, right? That uh that um if we if we face we face the uh the executioner, so to speak, we face the judge in this world, we do chuva, whatever it is, and we're afflicted, we won't be afflicted anymore. And look what the clear says. Because I that's what it means because I already afflicted you in this world. I'm not going to afflict you in the world to come. So too, David himself says in Psalms 25:16, number 16 on the sore sheet, turn to me and be gracious to me. David says, for I am alone and poor. the I am poor. Okay. So afflicted really it's the same word. That's how he looked at himself. And why what did we say this? What did we say a few weeks ago? That if you really want to what? Experience the world to come. You'll diminish your food. You'll diminish your acquisitions in this world. And if you want to go to gehenn live a lavish lifestyle. You guys remember that? And so the the clear on this page ends of his hints to the idea of doing with little managing with little that David had acquired that trait. Okay, turn the page and it says veskana. There's another hint, another level of the small calf in that word or in this idea that a righteous person should have a small hand, right? You heard of the word tithe? I believe it comes from the word tenth, right? In English, but in Hebrew it literally means the tenth. ma ma and but here it's me 20 out of 100 20 out of 100 what's 20 out of 100 that's that's 20 20% right but it's 2 * and that's what the verse says I'm just going to read it again he it's 2* 10 and we learn it in gor or Kuba Katubot page 5A it says over there number 17 RAM said and some say it was a Yakov what does it mean in the verse in Genesis 18 verse 22 where it says at the end Yakov is on his way to love's house and he wants this covenant he wants this relationship to go ongoing and he wants protection from Hashem. And he promises Hashem that if you protect me when I come back, I'm going to make sure that I'm going to give even though it says it says asser renu. It's a double language of mer. So the gammora in cassubo says the double use. Maybe I should read the verse in English. all and of all that you shall give me Yakov says I will surely give a tenth of it because when you have a double language you put an emphasis that's why usually translates surely I'll surely give a tenth um I think the art scroll translated as I will per perpetually I will continue give a tenth but it is no question the double language in Hebrew implies the double use of the verb that means to donate one/10enth indicates that Yakov who issued this statement was actually referring to 2/10. Now it's really 20, right? We're still talking 20%. And what's the letter kaf? The letter kaf is the gamatria of 20, right? The hand should give 20%. That's how I am reading it. That's by sadikim. When sadik and give they right it says you shouldn't give less than 10 and you shouldn't give more than 20. However, there are going to be certain people it's not going to affect [snorts] their lifestyle and they can get permission right to give more. But basically the right thing to do is to give 20%. And he says here when you're giving out the sedak you should give out a fifth. That's 20%. And by doing this mode of behavior, this will save you from hell from and that's the reason Abra was not sad enough to cry so much. He knew she was in a very good place. He did not have any concern for any type of punishment regarding Sara. Okay. Now we're on page SK. This next paragraph down Ramis kana. There is going to be another hint another level of understanding that small calf to four midos lealid midosimote. There are going to be these four [snorts] famous character traits that we're going to attribute to righteous women, okay? women that are that are fit and proper out of these four and I don't know yet the whether it's three and one or two and two but he says some of them are similar to man masculine and some of them are over and above [snorts] greater than Then so then he says zhat he uses the word this is this is the actual meaning of the verse which says in verse two arba Sarah died in a place by the name of the four the city of four the city of four we already said kiraa means who you are in this world the physical being. Guess what? If you incorporate, if you're a woman, if you're a man, if you incorporate these four attributes, you're you're in a good place. You're going to be like Sarah Menu, her ear, like that's what Kirya means. Her small town, her small city was slain, was perfect, was complete. Hagunos that she was so perfect. All of her vessels, all of her abilities, all of her caim of performing were with these four character traits that set up. They're called proper hagun that actually are hinted in the letter kafir alum king Solomon mentions them. There's I didn't go through the whole thing but we all know the song we sing Friday night chapter 31 of proverbs. If you look at sources 1920 and 21, we're going to be v we're going to be um discussing verses 1920, 16, and then 13 in that order because that's the way the clear brings it. He says these are four times the word kaf capha is used. So if you look in verse 19, she stretches forth her hands onto the distath which is some kind of um a loom not a loom but I think it's a spinner and her hand supports the spindle in Hebrew. Soap and the next verse begins, she spreads out her hands to the poor man. That's twice already. And then the third time is in verse 16, from the fruit of her hands she plants a vineyards. So we have the third time where it's used and the fourth time is in verse 13, I believe. And it says right, she seeks wool and flax and she works it with she works it with the will of her hands. Unbelievable. So there's four times in the righteous woman the capa her hands are being used and now he's going to tell us which are the traits that match up with these four uh times capha is used. veloci that these four verses, these four times her hands are being used, her palms specifically stated relates to these good character traits that women who are proper have one. Unbelievable. The seduct that women do is greater than the sodaka that men do. Now how? So the guy comes home, comes, somebody comes to the office, says, "I gave it the office." Right? Isn't that going to be the line? I gave it the office. No, the truth is like this. You may have given it the office. You probably did give at the office. The guy comes down and you gave him a really nice um check, but that's all you gave him. You gave him the check. Now he has to go to the money changer and then go to the supermarket and then do whatever he can do to eat the food. When he comes knock on your door, the wife and she might not even give she might not give him as much as you gave him at the at the office, but she gives him something that he can eat right away. Something that was baked, something that she might even say, "You need a glass of water, right?" cuz she's at the home and he comes knocking on the door and what come smells like fresh bread or smells like fresh cake. She'll give him some to eat right away. It's called immediate benefit because by the woman there's immediate benefit to her. That's what we learn here. Let's read it. Likes brought there's a good story in Gammorinus. Let's find it. And do I have it here? >> 23. >> 22. So, um, we have this famous person and his wife, they're praying for rain. They go up to the rooftop and they're praying for rain and all the students are watching them and they have lots of questions afterwards about their behavior. But what happened when they were on the roof? a cloud very similar like Elijah. The clouds start coming in, but guess what? They're on opposite ends of the roof. And where were the clouds coming from? Where she was standing. And so they asked him a bunch of questions. And let's look at what it says. Two sages had one final set of queries for Abakia. And what is the reason the clouds began to form on that side where the master's wife stood rather before your own side? And he explained he says because my wife is frequently at home. She gives bread to the poor and therefore her provision of benefit to the needy is immediate. meaning similar soon after it rains after the rains fall she's also able to provide to the needy with provisions accordingly her prayers are answered without delay okay this is what it means in contrast I the money I give to the poor and consequence consequently the benefit of my gift is not immediate meaning it takes a lot of time before the rainfall results in my ability to give money to the poor The next part we'll see in a second. So first let's try to understand make sure we get this clear that a woman's giving of sedaka is greater because of the immediate benefit. That's what we see here. Um um the reason that her is is more acceptable is because there's immediate benefit. Now he tied it into the rain. I'll just read let me just read the next verse. He says the the immediate benefit is that she's giving him uh uh giving the poor person already uh baked. It's already baked and and ready to eat. The second thing that's so important, it's more important, women, you know, women don't need a minion. Women's prayers go straight up to Hashem. So it says the women's prayers are heard more seemingly it's the same source than because it has more immediate benefit and we can only understand the last few lines of source number 22 tinus 23b. Alternatively, her prayers may have been answered first because when certain hooligans were living in their neighborhood, Abhilkia prayed they should die. This is similar to the story of whom? Of Rabbi Mayor and his wife Burya, but she prayed they should repent and in fact they did repent. So there's something in the story that her prayers were hold were heard. But the truth is even the learning itself she was much more advanced in understanding the Pik the Pik is basically that sin will be wiped out right he read it as sinners should be wiped out therefore he prayed for their death she understood it's not the sinner but the sin and therefore she prayed for repentance so there's like a double whammy here not only did she understand the verse better but she also she actually prayed and it came about that they did they did chuma What about the third thing? Women are goit. Women, why do they get more credit? Why are they on a higher level? Because they're the ones that cause their husbands to go and learn to be involved in Torah. And it says in Gmorubis, it's 62A. Now, this is a little bit cryptic, okay? It's more of a question than than an answer. Um first of all the Mishna describes the different time frames that men are obligated to be with their wives. Okay. To be intimate with their wives and men of leisure are obligated at any day any any time that their wives want are preferred specifically Friday night. But anyway, it's always whenever your wife it's the answer is always whenever your wife wants. But in terms of you uh fulfilling your obligation, it's good to know in advance. So men of leisure every single day. And now the whole question is what does it mean men of leisure? The rav implies that it's talking about the students of Torah, but that can't be like we already described that's really Friday night and the men of leisure are usually those people who um are not working. Um but here at the very end, Rabbits is going to explain the verse in Psalms 1272. In Psalms 127:2 in verse in source number 24, it is futile for you who arise early, who sit late and eat the bread of toil. So will the Lord give to one who banishes sleep from himself. It's understanding the truth is this is talking about the the coal wives, the women who send their w their husbands out to learn. They they're the ones who loses sleep because their husbands are not home, but they're they're they're pushing them out the door to go learn. That's what the Gomorrah here says. Rabbitzak says, just look at it at the bottom five lines in source 23 explaining the verse. These are the wise of Torah scholars who deprive their eyes of sleep in this world and reach the life of the world to come. This indicates that Torah scholars exert themselves greatly in their studies and are not home in the evenings. And you will say that um the the students re reviewing their lectures are men of leisure. Of course not. It can't be because they're right because the ones who are men of leisure, their wives have the conjugal rights every night. Whereas the Torah scholars are are not home at night. They're learning out learning Torah. That's what it means. Now the la the last line, we only have a few more lines to go. So on the right side, the last line, we just read that verse. So that verse in Psalms 127:E2 is referring to who? Hidor Shaina. These are the women that wipe away the the sleep from their eyes and they guard their husbands until they come home. They're awaiting their husbands until they come home from the bait mash. And what is the point here? They're anyone who causes causes people to learn Torah. They're going to get greater reward than the one who's actually learning. Do you understand that? But how do we know? By right, we have these two tribes. They made a deal. Zulin was the the merchant marines. They had a great parnasa and yakar by the way they were themed. Right? If you want to just look real quickly in 1 chronicles, I don't have it on the sheet. I'm sorry. 1 Chronicles 12:33. Actually, you will find it in the bottom of 25, the very last line. Um it says and the children of men that had understanding of the times and uh to know what Israel should do. Okay. So, so was the workers the merchant marines and were the what does the kakar say that we all know that that it was because of that yak was able to learn and let's look at the midash in it's number 25 on the sori now is who you and soak is actually the first born, but the Torah lists and Moshe lists who first. Why should be listed first when is the firstborn? That's because the one that caused and got greater reward because he caused Yakar to be able to learn. Let's look at number 25. What does it mean? Zulen shall dwell at the shore of the sea. Zulen was mentioned before Yakar even though Ysakar was the elder. Why? Zulen was actually engaged in commercial engaged in commercial activity while Ysaka devoted himself to the study of Torah and they they made an agreement that all of earnings would be shared by Yakar. That's why Moses blessed them first Yvulin in thy going out and Yakar in thy tents which is Deuteronomy 33:18. uh rejoice vulin in going out doing business and for yakar in the tent studying Torah. Why should he rejoice? Because the Torah is a tree of life to them that lay hold upon her. Happy is everyone that hold her fast. Meaning the people who hold up the Torah, that's the last few lines. Therefore preceded Yakar. If it had not been for Yakar could not have studied the Torah. it since engaged exclusively in the study of the Torah and was not concerned with business any nor did any kind of work that's why it's written about him 1 Chronicles 12 verse 33 as we mentioned he knew the E team and what Israel should do so far we have three we're going to hear the fourth one what is it about women doing saddaka has immediate benefit what is it about tila they're going to be answered First, they're going to be because there there's an immediate benefit. Number three, the reward for learning Torah, the reward for causing Torah to be learned. And the fourth one, which is probably the most obvious, we could have guessed it that the women are the responsible for bringing up the children in a proper way. as the younger children are most likely found by the mother. That's just a fact of life. Like it says, now look in Proverbs 10:1, a proverb of Solomon, a wise son makes his father happy, but a foolish son is the grief of the mother. The mother is is going to have such agmas nephish. She's going to be so upset after investing time in trying to bring up proper children that the mother is going to experience ages. That shows you that the children are really by her most of the time. That's how this paragraph ends because she is found at home. She's found with the children. So there is a a lot of credit, a lot of reward for the mother. Now, this we're not going to continue uh maybe next year, right? There's so much more where he's going to get into, but this was a good start, I believe, and um I hope you all enjoyed it. So, um this is what some things we should take to heart. We have to know what is it we could do to become better people. First of all, to my single friends, get married, right? the braha comes through the wife and um there's no way to make the tikun and the goof as we spoke about without having you know a critical mind. Some of us are more critical of ourselves and can handle the fixing. Some of us need rebies friends but the best criticism constructive criticism will end up coming from your loving partner. So uh women in general should be right not just your wife right should be a great honor should be given to all women and um bizarre I think this is what I mean to say that we should all get in touch with our feminine self right we're men but we have a wife out there so that's our that's getting in touch with your feminine self is through getting in touch with your wife and will continue to grow from strength to strength and wishing everyone everyone a Shabbat shalom and a great year and a great winter and we'll see you next week. [music and singing] [music] >> [singing] >> my [music and singing] shing.