The L-rd is My Rock...And The Rock Shall Pour Forth Water with Rabbi Aaron Dovid Poston

Heat. Heat. [Music] Shalom everybody. Welcome back to the madash. Welcome home to Torah. A warm welcome home to Torah. We're in parasat and I just want to mention that we have been pretty successful in raising money for the special fund to buy fillin for the kaleim sitting over here. We have 10 pairs. We just need a few more and uh they're already ordered. We just need a little bit more money to pay for them. and mism we will help protect those who are protecting us with this gift from the community to fill in for the kaleim. So if you want to donate and contribute and be part of this great mitzvah down below there are there is a link also in addition to that we do want you to learn Hebrew while we're while we're learning and the original Hebrew sheets are also there's a link located down below where you can pick that up and misatam learn a little bit of of Hebrew on the way. So as we know we're dealing with the clear in the book called Gibborim as I mentioned it's a different safer it's not the clear but it is written by the same from Schlomma Fry Milunchitz 450 years ago. We deal with fundamentals concept in Judaism that are foundational fundamental to our lives and to the what we call religion right call a way of life. So it's interestingly enough, right? We're dealing with the paradum and it's a it actually says the Torah. It actually says this is the this is the statute of the Torah. Just to clarify the difference between a and a mishp a mishpat are rules or laws based on logic. Based on not just logic but ethics. Okay. And non-Jews are also obligated. There's not just seven laws. I hate to break it to you. The ram holds any law in the Torah that is ethical or moral. Non-Jews bak are also obligated. So what's the difference between a mishbat? One's logical. And any society would make it up. You know what I mean? make up laws that, you know, don't run through a red light, stop at a stop sign, do not murder. They would have all come to the same conclusions. Okay, that's a mishp are a little bit, it could be mystical or religious of nature. They're not based on logic. It's based on a decree from Hashem. And the clear opens up anytime, just a disclaimer, anytime I say the clear, I mean the ear, right? This is to say for learning. and he opens up with a famous I don't know how famous it is let's just say a medish and if you don't know it I'm introducing you to it so this medish can be found in Bidbar rabba 195 you can see this on number two on the source sheet it tells us that the word is used four times specifically for four different mitzvah and if you look at rashi on our on our para right this is the statutes of the Torah it says the satin and the umam the satin is just another name for the har isn't it so the is going to mock Israel mo is what they do they mock because of this particular mitzvah it's a it's a it's a decree it's a statute that has no necessary meaning and yet what is One of the ideas is that they should not anybody should not even a Jew should not challenge it. It's a God said to do it. He said do it. You have to do it. In other words, I want to know why before I do something. Not necessarily. When it comes to you may never understand why you have to do it. And it's interesting that it does say that Rashi just said that they're going to mock us because of what this particular mitzvah, the paradum. We have another place in the Torah says that the non-Jews look at the look at the Jews and say, "Wow, you're so smart. You're so advanced. You're so progressive." And um right, this is your the wisdom in the eyes of the Gentiles. We stand out. We're leaders. We're very logical and ethical people and this is going to be something they look up to. Well, what's the difference? One says they're going to mock us. One says they're not going to mock us. In fact, they're going to hold this in high esteem. So, the kakar explains in another place that what happens is this. And this is an interesting idea because we were discussing can a Jew teach a non-Jew Torah. So, wait till you hear this. It actually says they're going to hear all of the Torah and they're going to think you're great. What does that mean over here? They only heard about this. Yes. When they only hear about a they will mock us. But if they learn the whole Torah or they know the whole Torah and it's so ethical and it's so uh it brings peace to the world and relationships and helps people work on their character, they're going to say, "Wow." So those few things that I don't understand, I am going to chalk it up. I'm going to hang it on the idea that I have kiteras. I myself cannot comprehend everything. And that's okay. What I am able to comprehend is amazing. The Torah is amazing. And what I don't understand a few little few. Okay. So, I don't understand. So, you basically don't throw out the baby with the bathwater. You're saying the Torah is amazing. There's a few things I don't understand. But if all they learn or hear about is something like a paradum, something like a a course they're going to mock us. So the truth is if someone is a non-Jew is seeking is searching looking there's nothing he can't learn to find the truth. Okay? There really is almost nothing almost nothing that should stand in his way in order to find out if the Torah is true or not. Let him learn the whole Torah. We're not forcing him. He's interested. He's searching. Let him. Don't stop them. Okay. So we saw the first source. We saw the first source meaning this is statutes of the Torah. The clear right away brings in this medish that tells us there are four things that the evil incarnation like the is challenges. It wants to challenge the these four things are called. And what are those four things? Listen to this. As a what is an as a we're talking specifically about the yum, right? If a two brothers, one of them dies childless, what do we say? It's okay. Might even be a mitzvah. I mean, he could do khalitita or uh yum and marry his dead brother's wife in order to, right, we're talking about they were they were childless, but it's actually forbidden from the Torah to marry your dead brother's wife. It says in the Torah, you're allowed to marry you're not allowed to marry your dead brother's wife. And yet here you have a specific that's why it's called a and it actually says that it's a another one is kilim. You know about mixture of wool and linen. It's called shotness. Is that forbidden from the Torah? Yes. But there's two things. There's two items. The Torah says to do it. Actually, it's a mitzvah to do it on one of them. That is the high priest's uh belt. It's made out of shness and your tits is if you have the true blue and I'm calling it blue. We all know what I mean. the proper if we actually had the proper color it's permissible you're allowed to wear shness did you know that yep but because we don't have the true blue we don't know what the real shotness is even those who make them and produce them uh some of them tell me yeah this is the real deal you know like as opposed to the other guys because there's a few different opinions I said you're so sure would you wear shness they say no say so you're not so Okay. So this also there's a verse that calls it a and what about the the special goat that goes off the cliff on Yam Kipur? It's also called a and paradum. So the medish goes through all the different verses. If we just look at source number two and read it real quick in English. Okay. So, Rab Yeshua of Siknan said in the name of Rabi Ley, there are four matters that the evil inclination decries, challenges, states, makes a a big deal about because it says statute, it says hookah. So, and we mentioned what they are. The brother's wife, the mixed species, the scapegoat, and the red heer. When it comes to the brother's wife, it clearly says in Leviticus 18:16, "The nakedness of your brother's wife, you shall not uncover. You're not supposed to be with her." And it says in Leviticus 19:37, use the word as okay. But if if the dead brother was without children, there is such an exception to the rule, right? And you can find that in Deuteronomy chapter 25 verse 5. And again in Leviticus 20 22 regarding the brother's wife you have it written there as well. What about the mixed species, the mixed fibers of wool and linen? In Deuteronomy chapter 22:1, it says, "Lo bashadness, you're not allowed to wear this particular uh mixture." But if the linen cloak is with wool and fringes, it's permissible. Again, provided that we have the true blue. And what does it say over there? It also calls it a cloak. You shall observe my statutes for clothing of mixed fiber shall not be placed upon you. Okay, that's the rest of the verse, right? Regarding fine, what about the the goat that goes off the cliff to zazel? The person who brings the goat to the cliff has to wash his clothes. He becomes tame. But what does that goat do? In essence, it's cleansing people. So it's called says that's the in Leviticus chapter 16:26 it talks about the person who begav right he has to clean himself but we know that the scapegoat atones for others as it says. Now if you look in Leviticus 16:34 right this shall be an eternal statute it's a paradox these are all paradoxes okay so the the medish ends with these words so what about the hepher and the hepher is in our Torah in our portion right this is the statute of the the the red hepher it doesn't say it it says this the hookah of the Torah but it's referring referring to all the laws dealing with the red heer. Now the paraduma let's start with the clear card that was all background information yda maybe I should even give you some background okay we just said that there are these four mitzvah that are so is known four places what we're going to talk about is the idea that Moses hits the rock what did God originally want him to do to speak to the rock when I say originally I'm talking about the second part too. Originally, originally, right, in the very beginning, so God says, "His hit the rock in Exodus and he hits the rock." Now, we're dealing right in numbers, right? He says, "Speak to the rock." But Moses hits the rock. So what we're talking about with the clear cards is um let's say uh setting the stage the idea that Moses should have spoken to the rock is preparing and strengthening the Jewish people for a muna a muna in what a muna in Hashem I'm I'm going to give you some more background that he's not going to talk about today but it's mentioned in the clearar and we're going to see different reasons that we call the sin of Moses. What was the sin of Moses? Rambammanity says he got angry. Ramban says what? That he put himself into the picture because he says we're going to bring water out of the rock and he could have just said God's going to bring water out of the rock. We'll see a bunch of other reasons, but the clear says somewhere else. You recall back in the very last verse of chapter Schmos in the book of Schmos, God says, "I'm going to show you after after Moses complains, he only made things worse. Ever since I got here, the Jews have had it much worse." That's complaint. God says, "I'm going to show you what I'm going to do to Pharaoh." Now, you can take that nicely, right? He's showing Moses, "I'm going to show you what I'm going to do to Pharaoh." But Rashi says, "Cuz you complained, I'm going to show you what I'm going to do to Pharaoh, but I'm not bringing you into the land of Israel." Already in the beginning, before the hitting of the rock or speaking the rock, any of that even happened, before we even left Egypt, God told Moses, "You're not going in. You're not fit to lead the people into the promised land." Okay. So, what happens is this that according to the clear car, it seems more like a pretext. Hashem is looking for an excuse not to bring Moshe in. Why? Okay, let's talk about Joshua. We all know that Joshua made the sun stand still. It's written in Joshua. What about Moses? Did Moses make the sun stand still? Is it anywhere in the Torah? No. But we have a a rule. If the student can do it, surely the rabbi can do it. So mo Yeshua made the sun stand still. What did Mo when did Moses make the sun stand still? If that principle applies by the the war of okay he made the sun stand still and he thought he rectified this issue. This issue as we will see when God says you hit the rock instead of speaking to the rock you didn't cause them to believe in me. Right? you weakened their their um faith in me. Okay. I wanted the rock to spill forth the water so that what? So that it would strengthen their faith in God. So Moses learned his lesson. He realized, "Oh, what I should have done is not even ask God or complain to God that there's no water. I should have on my own known to go over to the rock and say to the rock, give w give water." Right? We have this concept of a sadic is goer. The righteous person can make a decree and hashem will listen. Hashem will make it happen. What is this? Okay, they're complaining. I go to God. What am I supposed to do? This Moses finally realized we need the son to stay still. He doesn't say to Hashem, grant me extra time, do something. He himself says to the son, stop, stand still. Because what follows vet cananan where he then prays thinking he has finally fixed the problem is there's another issue you know that the mishan is acting as a mishkone it's acting as collateral if and when we go into the land of Israel and we would sin right the people who sin are really deserving of death but hashem gave us the temple the temple acts as the kap para in place of us. It's that's it's a guarantor. That's what a mish mishkone is. So what hashem said, look like king David, if Moses would build the temple, that temple could never be destroyed. If David would have built the temple, that temple could never be destroyed. Hashem did us a favor by not allowing Moshe into the land. Because if Moses would have gone into the land and we would have sinned, then the who would have been destroyed? we would have been destroyed because that Mishko that guarantor could not have acted as as a guarantor in that way. I hope I any confuse anybody. Okay, everyone's with me. That's a side point what I said he's going to go into and describe. There's a lot of series of four. So far we discussed four different we're only dealing with one page one and a half pages of like a 16page um thesis. So I would encourage you if you if you didn't get the full picture definitely read it on your own and continue onward but it is just a taste. These four ideas of faith and amuna are expressed through as we'll see a series of four. So he begins by he begins by saying the following the whole concept of amuna of faith is is divided into four categories and included in these four are all the rest of any other details we need to know about amuna. These are like the four general categories and there's a safer by raseumar and he um he includes the these four in he's actually arguing on the Rambam Rambam brings three 13 prime principles. Ravos Albu basically says there are three sometimes it depends how you count but there's these three or four and these are the head these are the chief principal principles right and he's going to tell he's going to list them right now he also says thatan would agree that the concept of amuna is divided into four categories these four categories what are they believing in hashem as We see if you go to look at number three on the source sheet 2 Chronicles 20 verse 20 at the end of the verse. Believe in the Lord your God and you will be believed. Believe in his prophets and you will see be successful. You will prosper. Okay, remember there's nothing new in the in the Naveim or Kuvim. Anything that is written in the writings and the prophets is a reiteration of what we already knew at Mount Si because the prophets cannot tell you anything new. They cannot tell you anything that your forefathers didn't tell you. So if they're revealing something to us, well, it's obvious to have the first of the ten commandments. It doesn't say believe. It says I am the Lord your God. Right? Correct. Many explain that is actually the mitzvah to believe. But it doesn't say it here in 2 Chronicles. It says, "Believe in the Lord your God and you will be believed." Meaning you will be loyal. Show yourselves loyal. And if you have faith, you have faith in his prophets, you will be successful again. What are the prophets? They're just an extension of the five books of Moses. They're nothing new. They're only there to explain, guide, and guide you and bring you back to the right path. So that's mitzvah. Let's say that's amuna number one, right? Part of the mitzvah believing the clear explains through yalbo that the first of the four categories of amuna is believing in hashem. Naveim. The second one is to believe in the prophets. To believe in the prophets. And amazingly enough, he brings from Isaiah 53:1. When it says these words, who would have believed our report and to whom was the arm of the Lord revealed? Who's speaking? It's always good to know who is speaking. Everyone agrees. There's no argument. This is the non-Jews. You can see from the end of 52 who's speaking. Okay, it's a continuation. And what they're saying is we were wrong. Who would have believed our report that the Jews are the right people? That they're right. I have here a little note for myself. What are the nations saying? how they're basically expressing how surprised they are to see how wrong they were and how exalted the Jewish people are at the end of days. Right? You look at the Jewish people today. Look, the way I grew up, the Jews were always exalted. But I can't believe there are places in this world where we are being degraded. But that's part of exile. But this is the dark parts. But in the end of days, we will be exalted. Everyone will look to the Jews, right? They're going to have 10 men from the 70 different languages. That's what the puss says. 10 men from each nation. There's 70 nations are going to grab a hold of your tits and say, "We heard. We heard that God is with you. Teach us Torah." How many men? 10 of each language. 70 nations, 70 languages. That's * 10. How many is that? 700. How many corners do you have? Four* 700 * 400. 2,800. 2,800 students. You better prepare yourselves, man. You better prepare yourselves. how to answer a non-Jew when they're looking for the truth. Okay, so the clear card goes on and he says number one, if you want to just go back just for a real quick summary, what we said was there were these four mitzvah that are ye shape and the red heer. And now we're talking about the four uh categories of amuna. Belief in God, believe in his prophets. What's the third category? Well, re belief in the world to come. Okay. Now, it could be like we saw in the Rambam, believing in word reward and punishment and believing in inaba as well. Re resurrection of the dead. All these things could be under one category. Who knows? But uh he he expresses these four ideas to believe in the world to come. And where do we see this? In Psalms. As I mentioned, there's nothing new in the Tanakh. in the knock part. Psalms 27:13. Look in number five, right? Psalms 27:13. King David. Had I not believed in seeing the good of the Lord in the land of the living? What's the land of the living? That's the world to come. Right? So David is saying it's it's um it's a prerequisite. You need to have this. It's it's a necessity to believe in the world to come. But he couldn't have said this had it not already been taught at Mount Si. Okay. What about the the fourth one? Believing goel to believe in the redeemer. Hallelujah. Who doesn't believe in the redeemer? Who does who's not looking forward? Who is not what anticipating his arrival? I'll tell you who. The people who think he already came. They're they're they're not looking forward to his return. Oh, maybe they are. They because you know what? Because nothing happened the first time according to them. Anyway, I don't want to get too uh too much on their case. Many of them are good. Very, very, very good people. It's just the uh corrupt religion. So, anyway, we have here in Isaiah chapter 28:16. 28:16. It's number six on the source sheet. This is actually talking about the redeemer, about the Messiah. Therefore, so has the Lord said, "Behold, I have laid as a foundation a stone in Zion, a fortress stone, a costly cornerstone, a foundation wellfounded. The believer shall not hasten." Meaning that we're constantly anticipating. He may not come today, right? That's one of our beliefs. Even if he tries, we're constantly awaiting anticipation. You heard that remember the ketchup commercial? Anticipation. We are eagerly eagerly awaiting. Sounds weird, right? Oh, eagerly awaiting. We're looking forward. Maybe not today, but it definitely will happen. and we're anticipating his arrival. Okay. So now you have the four categories. What do we say? Belief in God, belief in the prophets, belief in the world to come and belief in the redeemer and the redemption part. See over there. So he lists a few other quotes to a couple other people that say it. Now this is well known. Everyone knows this is well known that the concept the general concept of faith is faith in God. But there's one more thing and to believe that he is one then as a result if you believe in God and believe he is one then for sure this belief system is inimunosim. If you just believe in that, all the rest of these other three basically fall into place. God himself is called, how would I actually translate Roshamuna? The Rosh is the head, the top, the first of all faith, right? To believe in God is the beginning of all faith. That's where it begins. Ro amuna. So there's a verse here in Song of Songs uh chapter 4:8 number seven on the source sheet with me from Lebanon my bride with me from Lebanon shall you come you shall look from the peak of Amana and from the peak of Sar and so the word is miro ama. So understand that when you're at a peak, that's what it means, the peak, the top of this mountain, that's where you can see everything. So that's where it all begins. A moon in Hashem. And you could develop those other three ideas should come automatically from believing in the oneness of God. This is according to the way Clearar is understanding it. And he says, now we understand why God is called Roshana. as it says. Look in Song of Songs chapter that was what we just said. Uh 4:8, listen to this is amazing. He says that in in it is included all the other levels of faith or categories of faith as we're going to explain. And if you look in Numbers 21:18, I think really he meant also to include 19 because he he talks about both verses. A well dug by princes carved out by nobles of the people through the lawgiver through Moses with their staffs. Ready from this? And from the desert a gift now in Hebrew Matana. And then the next verse says, "From the gift to the streams." Okay. And then it says, "And then from the streams to the heights." We're talking about a process of amuna. The amuna can begin in a desert, a dry place, a quiet place. But it's a gift nevertheless. Wisdom amuna. And from there it goes to the streams and from there it goes somewhere else. It's constantly rising to the heights. So it's a process as he uses the word as you'll see right now. Um it means like a domino effect. There's a chain. There's a process of amuna. It starts with Hashem and it expands out to everything else. Amar on the next page says to Moses, now we're going to understand when God said to Moses, remember when Moses hit he when Moses hit the rock, God said to Moses, when Moses hit the rock, he said to him because he shouldn't have hit the rock. He only needed to speak to the rock in chapter numbers 20:12 since you did not have faith in me to sanctify me in the eyes of the children of Israel. The better translation I would have put was because you didn't cause them to believe in me. You didn't strengthen their faith. Could look at it either way, but this is the way we're going to understand it. Hebellah, the word seller is a rock. We're going to see when God tells him to speak to the rock, the what word is going to be used? Cellah. When God tells him earlier on in Schmos to hit the rock, it's the word sore. Didn't notice that. So, there's something unique about the cella that's different than the tsour. So, I mentioned there's a bunch of series of four. We saw so far in the measures there's four different times hookah is used. We saw there are four divisions of amuna and now we're going to see soon um that there are four names that this rock had. Okay. And then we have another couple series of four. But the clear is telling us that based on that what do we understand that the seller that God wanted this rock Israel that when it's called the cellah God wanted to strengthen by having him speak to the rock not hit the rock he wanted to la Israel he wanted to strengthen in the hands of the Jewish people amunos au these four different um categories of faith mosha but Moses brought the opposite. He brought weakness. He he drained it so to speak, right? He didn't bring strength. He brought weakness in faith by him hitting the rock. This is not like what Rashi says. Okay. There apparently are a lot of different reasons what the sin of Moses was. He brings down the Rambamades that the sin was that Moses himself got angry. A leader needs to have a lot of patience. He can't be on edge and be angry. The Ramban argues his seg and he says the was because Moses somehow hung the miracle of the water coming from the rock one himself as you see in chapter 20 of Numbers verse 10. Look over there. Now listen you rebels. Can we draw water for you from this rock? See the word in Hebrew is Right. Can we bring it from the cellar? And what the clear says was he could have said y say hashem. Hashem could have brought it for you. Could have brought the water for you. But he added himself into the picture which I mean who who are we to judge Moshe? But the clear is saying that was according to the Ramban the sin of Moshe. So now we're starting the next paragraph. When the clear card says that means this is his novel approach. I say the following by way of there's no question that the Jewish people made God angry at you can look it in Psalms 106 verse 32. It's number 11 on the source sheet. It says they provoked God. the yakifu aliva. Not only did they provoke Hashem, but as a result of their anger, of their provocation, Moses suffered. Moses suffered because of their what you want to call rebelliousness, their their bad character. Okay, that's what we've seen. Now, if that's all true, that means that the Jewish people were lacking faith. because they didn't believe in Hashem that water would been prepared for them without them having to say. They were constantly complaining, why did God take us out of Egypt? It didn't make any sense. We remember all the watermelon, the leaks, the onions, the free fish, right? Egypt was so good compared to what we're doing here in the desert. So now they're in the desert. They need water. They were, I think, uh, ungrateful, but they were lacking amuna. Therefore, what did Kadeshbar want to do? He wanted to as it says God wanted to instill to embed into their hearts forever. That means us. It's now instilled in our hearts. What these four levels of amuna, these four concepts that we spoke about, these categories are all hinted at by the very idea. This is like in our DNA. This is in our subconsciousness. We all know that water came out of the rock, right? That's unusual. That's a miracle. And yet we know that this is a fact of life. So this is embedded this concept of knowing that Hashem provides, right? Knowing that Hashem loves us, knowing that Hashem cares about us. It's in our sh for sure, but it's even in our physical metaphysical being. That's what he says that Hashem wanted to instill into their hearts these four categories of of of amuna that the water should come out from the rock by way that say ready for this that say in the medish there God is compared to what to four things he's compared to four things the rock cellah ma which is like a dwelling place which is a room and a migdal which is a fortress. Where do we see four places God is going to be compared to these four things and amdal? Let's start with 2 Samuel 22:2. And he said, "The Lord is my rock and my fortress and a rescuer to mem." So God is right. my my rock. What about a ma? That's like a dwelling place. It says in Psalms 90, chapter 90 verse one, a prayer of Moses, the man of God. Oh Lord, you have been our dwelling place. God is our dwelling place. Hay lanu. So God is compared to a ma, a dwelling place. What about a a room? Um Isaiah 26:20. Look in number 15. Go my people, come into your chambers and close your door about you. Hide but for a moment until the wrath passes. In other words, it's an intimate relationship with God. We're going to enter these chambers. Go my people. Sounds like our war, our recent war. What do you think when the Jews here, right? Whether it's your own home or whether it's a public shelter, right? You're going for um what's the word? Protection. God is telling you, go to your rooms. Go to your rooms. Go to your rooms. Right? Come into your chambers. Close the door about you. Hide but for a moment until the wrath passes. There's an intimate moment for meditation. If you're when the siren goes off to use that time wisely, not just to fidget with the phone and not to play, I don't know, solitire, but to to really meditate and be intimate with Hashem. Okay? So that is what about a migdal mgdal look in proverbs 18:10 the name of the lord is a tower of strength in Hebrew mdal owes shame hashem it's amazing it's amazing so now let's move on he says midrau the tinted in this measures these four what these four concepts of of amuna, these four categories of ammuna. So he's going to take these four names of hem and divide them up into the four categories of faith and all of them are included in that one main one which is the belief in God. Who is the roam? It includes all the other categories. What is it? What is it about the prophets? If you believe in the prophets and the the sages believing in the prophets and the sages because they are the the sages, the prophets are compared to a ma a dwelling place of hashem which is a language was an expression of a dra a place of dwelling. Islam. The place that God dwells is by us. It's mamish by us. Look what it says in Deuteronomy chapter 33:27. That's number 17. Which are of the abode for the God who precedes all. And below are the mighty ones of the world. He expelled the enemy from before you and he said destroy. So we're going to talk about there's seven names for the seven different heavens. There are seven levels of heaven and we're going to see the word aravote is the top level and the next one is the ma and that's where we dwell. That's where the dwell. That's where the the righteous people dwell in the one just below God. And we'll see that as the the clear expresses it or on the top of kufet on the left side he says like a real true cababalist glance and now look even deeper count or let's say list in kaga chap page 12b zim there actually seven heavens maybe when you were a kid you played that game seven up seven heavens I don't know but he says these are they vomimote okay and that's the order is in the seventh heaven in the highest one in Psalms 685 look what it says number 19 sing to God. Sing to God. Sing praises to his name. Praise him who rides in aravote by his name co and rejoice before him. So where does Hashem ride? Where is where is he found? He's found in a place called aravot. That's the seventh highest heaven. And what's underneath it? own. And right underneath it is what we call ma. You find this in Psalms 8:6. And this is where you're found. This is where the Sudikim are found. Yet you have made him slightly less than angels. Man is slightly less than angels. And you have crowned him with the glory and majesty. So that's what that verse refers to. And what does that mean? It's a This teaches you the the attribute the value um where the where the righteous people are right below Hashem and that's the masculin anybody who is intelligent enough will understand. So the cell is really to do with the the the faith in God himself. The ma we basically discussed the idea of having faith in the and the what about the migdal? The migdal go like this. So the migdal which is the fortress that hints to the idea of having faith in the redeemer. And what do we say at the end of benching in 2 Samuel 22:51 number 21 on the source sheetdu right? He gives great salvation to his king and he performs kindness to his anointed to David and to his seed forever forever and more. So mdal and magdal right we know that the different things on shabas or weekday there's a different way today not the time to take uh and and explain it but it's um migduos instead of a noun he's using it as a verb okay and that is the great salvation even though it is the same word as migdal okay so that has to do with the belief in and the anticipation of the redeemer what about the word. We didn't discuss that yet. That hints to the belief and faith in in the world to come. Now the world to come is a place that is the neester. It's hidden. Okay? And we have a puzza 64:3 number 22 that um by the way the Gomorrah concludes that many almost all of the prophecies that we see has nothing to do with what this world there's no reward in this world. The main Karen is waiting for us in the world to come. There are crumbs, there's fruits, right? There are ways to derive certain pleasure from the blessings, but the main idea is the blessings are waiting for us in the world to come. But nobody ever heard or perceived them. It came back to us. Look at Isaiah 64:3. And aware of no one had ever heard, had ever perceived by ear. No eye had ever seen a god besides you perform for him who hoped for him. So this idea look in rashi our rabbis however not in Gmor braos none of the prophets prophesized except regarding the messianic era. So all those prophecies are a specific messianic era. The world to come that is not part of those blessings. Because interestingly enough, listen to this. The blessings that we're going to get in the world to come are beyond description. Whatever they discussed is when we say the time of Messiah, that's this world. That's olam haz. Ola Maba is beyond description. It does didn't happen and nobody ever came and s saw it and came back. I'll just read again. Rashi, none of the prophets prophesized except regarding the messianic era. But the world to come, no eye saw, like the verse says in Isaiah 64:3, expounding its meaning in the following manner, no prophet's eye saw what the holy one blessed me, he will do for him who hopes for him except your eyes, except for God's eyes. Okay, so the clear continues and he's bringing up song of songs. Remember we're dealing with the worded has to do with the world to come. So in Song of Songs 1 verse4 look in number 23 draw me we will run after you. The king brought me to his chambers in Hebrew the the chamber of the king. We will rejoice and we will be glad in you. We will recall your love more fragrant than wine. They have loved you sincerely. So the word has to do with the world to come. And it says in the mid which I'm going to skip because I don't have the source in front of me or he mentions that the is a meaning a room inside of a room that's hidden away. And this hints that hints to a great hiding of some sort. And that Hashem is relating all these three that we just mentioned. They all relate to very important to try to get this one down. There's one line that all three things hint back to Hashem himself that's teaching us that included in all these different four categories or the additional three it all comes back to belief in him which is compared to the sellah the sellah is the rock in which he spoke to not the rock that he hit shame OS the rock the very rock that Moses spoke to had four names remember I said there's a series of four one is called iron mishpot which we'll see another is called sor we saw we'll see again cell we saw and we'll see again and be now we all know that it's beiriam means a well the rock is called beair so these four languages this rock is called a Mishbat. When is it called a Mishbat? Look in Genesis 14:7. So, we'll find that number 26. This is dealing with the four kings and the five kings. Remember, Arainu fought. So, it says they returned and came. They returned and came to an Mishbot which is Kadesh and they smoked the entire field of the Amalachites and also the Amorites who dwelt in Hazon Tamar. So that is a Mishbat but it was a foreshadowing to Moses being judged there a mishpot. It's that place. So it existed and that's where it says where it is. it says which is kadesh. Okay. All right. So that's a mishpot. Then he brings down the word sore in Exodus 17 verse 6. That's number 27. Behold I shall stand. Remember this is where God told him to what? To hit the rock. It's called sore. Behold, I will stand before you on the rock in and you shall strike the rock and water will come out of it and the people will drink did so Moses did so before the elders of Israel. So it's called sore twice in that puss. Okay. But sore. That's what God wanted him to do to strike the rocks. It's called sore. What about the word sellah? Cella. That's in numbers 20 verse 8. This is where God tells him to speak to the rock, but he hits the rock instead. And what's it called? Cella. God wanted him to speak to the cellar. What does it say? Take the staff and assemble the congregation, you and your brother Aaron, and speak to the cell in their presence so that it will give forth water, and you shall bring forth water for them from the rock. But in Hebrew, it's minhasella. The the rock that God wanted Moses to hit back in Exodus was called sor. The rock that mo that God wanted Moses to speak to was called Cellah. Okay. What about the word be? Right. The rock is also called a well or a spring. So it says in numbers chapter 21:16. Look in number 29. from there to the well that is the well of which the Lord said gather the people and I will give them water in Hebrew it's called air it's called a beair so it has another name and that's what clear brings down he says it's the rock has four names right again and beer has these four names parallel to the four different groups or categories of amuna and they are so s which is the rock that's parallel to because God is called the rock look in Psalms 89:27 it's number 30 on the source sheet he will call me you are my father my god and the rock of my salvation So the word what about the wordah? So that is going to be compared to the the as we said there's an abode where God dwells in the seventh of heavens and the or the the righteous people are right below. We'll see how much below they are in Ezekiel. It's a misquote here but it's Ezekiel chapter 3:9. Look at number 31. As Shamir, remember what the Shamir worm is. Since the altar cannot be cut with metal, cannot use metal tools, you can. So they used a shamir worm, a worm that actually ate into uh the rock and it was quite miraculous. However, there is an opinion that it is a rock that's harder than rock. It's not metal, but it's a very strong rock and it's called the cellar. Okay, look what he says. Um, inesco, right? Chapter 3:9. We just read the verse. As Shamir, stronger than flint, I have set your forehead. Fear them not, neither shall you be intimidated by them, for they are a rebellious house. God bless you. Um, so what does the clar have to say about this idea? To turn the page, we're almost finished. We really are almost finished. It's perishi. This rashi actually says that this shamir is a cell. It's a hard rock. Okay. And it's talking about the we'll see. Okay. Look in Isaiah 33:1 16. He shall he shall dwell on high. Rocky fortresses shall be his defense. His bread shall be given him his water shore. Now manim. Okay. So this all has to do with the word salad. Rashi says the Shamir is referring to the the cell the another name for the rock. The iron mishpat the aish it hints to amungo to the coming of the redeemer as it says in Isaiah 11 verse4 and he shall judge the poor justly that the Messiah Messiah will judge the poor righteously. So that's the goel and the be this idea of it's a a well or a spring is hinted at in the habits minar it's just like a spring blossoms or comes out of the ground. Okay. And it says in Proverbs 25 26, a righteous man slipping before the wicked man is like a muddied spring and a ruined foundation. What he's going to say is a a righteous person is going to be affected by the wicked person. He's even going to get muddied, but that mud comes off. That mud is temporary and eventually he will be restored to pristine clarity cleanliness without all that mud. So that's the verse we just read that when it comes to trying to destroy the right righteous person, it's impossible to destroy the righteous person. Even if he's treaded on, even if the person's crushing that righteous person with his feet, right? He's going to come back dirty. But he is not dirty for long long forever. He's going to return eventually to his pristine state of clear and clean. So too that sadic who who is he come somehow slips in front of the Russia and his death is short meaning he he dies he has a short life I should say and the Russia has a long life. Can you imagine right famous question Moses asked God why do bad things happen to good people. So you see that the righteous person does not have a long life in this world and the Russia the evil person has an extended life. You should know however that the the dirty let's say the dirt on the soul of the righteous person is not forever. It's only a temporary thing. But eventually he will return to the world to come with his soul cleansed that the soul by nature is alive. It's naturally alive. Just like the Just like the well, the beer where the flood waters where where the waters are naturally coming out from the spring, its waters are alive by nature's well and even the waters are not going to be dirty forever. So too, the soul of the righteous person. But when it comes to rashy however on the other hand look in uh Joshua 7:25 this is very very interesting I want you to look at basically a he did the wrong thing he took the schlal he took the booty from and he got caught but it's a whole series of trying to find out how who did it right they do a lottery but nevertheless they wanted him get him to confess and there's There's a rule when someone is supposed to die by capital punishment. They try to get him to confess. They want him to confess. Very simple is similar like to what's going on in America with a high pri high profile case in Washington state. Okay, we're not going to get into it, but basically uh somebody needs to confess. Okay, if they're called guilty or they make a plea bargain and they're not going to get the death penalty in that case. But anyway, someone gets the death penalty, it's in their interest to confess. And you're going to see the reason why. If they are convicted and they're guilty, right? And they don't confess, they're evil. They won't go to the world to come. But if they are guilty and they confess, they go to the world to come. Look at what it says in Joshua 7:25. Joshua said, "Why have you troubled us? The Lord shall trouble you this day." This is Joshua talking to Akan. All of Israel stoned him with stones and burned them with fire after they had stoned them with stones. Now, what does it mean? The Lord shall trouble you this day. Look at Sanhedrin 43b. Now you have it here in number 36 and I seem to have doubled it in number 24 as well. So when the Mishna condemned a man whenever a man is condemned they take him towards you know we don't we don't have gallows but wherever the depends on the type here it's stoning. So they're going to drop him head first from a two-story building and then drop a big boulder on top of him. That's stoning. And if he doesn't die then all the people come and stone him with stones. But basically as they are 10 cubits right 10 amos away from the place they say to him confess your sins as the way of all those who are being executed their way is to confess. And whoever confesses reg and regrets his transgression has a portion in the world to come. And we find this by Ahad. Joshua said to him, "My son," says Joshua 7, chapter 7 verse 19. He said to confess, "My son, please give glory to the Lord God of Israel. Make confession to him. Confess to God." And what did Akan say the very next verse? Verse 20. And Akan answered Joshua and said, "Indeed, I have sinned." Meaning he confessed against the Lord God of Israel. And like this and like this I did. confessed. Now, where do we know that Akan's confession achieved atonement? He went to the world to come. He went to heaven. Because it says when remember Joshua said to him in chapter 7 verse 25, "Why have you brought trouble on us? The Lord shall trouble you this day." What does this day mean? Meaning on this day of your judgment, you're troubled this world. But you will not be troubled in the world to come. meaning you are atoned for through your through your confession. So we just read Sanhedrin 43b and that's what the uh clear quoted. He basically says that you'll be troubled in meaning if you don't confess. So if you don't confess you'll be troubled in because the person's soul or spirit descends below just like the spirit of an animal and therefore we understand that there's a comparison to a spiritual reward in haba there's a connection with the spring of life. So the next paragraph I'm going to try to summarize. We'll go through it quite quickly. There are actually four names to what we just called this rock to the beer that are hinted in belief in Hashem in his prophets in the Messiah and in the world to come. Since we already said that is the general overall principles believing in one God, believing in God, right? It includes all four. We find we already saw this like a summary. We saw that God was compared to the we mentioned or maybe he doesn't mention but it's a chapter 8927. I believe we saw that already. My God and the rock of my salvation. Then we saw the word ts in a Yeshua. Um, oh that we just read. Okay. Sorry. The word sellah we saw in 2 Samuel chapter 22:2. The Lord is my rock and my fortress. What about what about the word beer? Now this is interesting. Beair means a spring, the source of the water. And there's a verse in your mahu Jeremiah 17:13. the Lord who is the source of the hopes of Israel. But in Hebrew it's much more beautiful. So in Hebrew it's mikv is hashem. Hashem is the mikvah. Hashem is the source of again waters, right? And then you have the aish apat which we saw was relating to the five kings and the four kings with a but look in Deuteronomy chapter 1 verse 17. Because you shall not favor persons in judgment. Rather, you shall hear the small just as the great, right? This is admonition towards uh judges. They shouldn't be uh corrupt. You shall not let fear of any man for the judgment is upon the Lord. I don't really like that translation. I would say the judgment is of God. That's where judgment belongs. It belongs to God. So a mishpot is a hint to Hashem himself. And remember in Deuteronomy chapter 2 20:8 um God told Moses speak to the rock in numbers speak to the rock and the word sellah was used we went through that soimella the whole idea was to give forth waters from the rock and this all hints to Hashem himself rais The kures, right? Saliasi, right? He is my rock and my fortress. And from him, what comes out? Is coming out of Hashem, so to speak, right? The living waters, the Torah, the word of God, that's coming out of Hashem. Like he's the mikvah. He is the mikvah. He's the bear. He's the source of all the waters. All three of them, not just Hashem, but all three are also hinted at in how the as it says in Proverbs 20 verse 5. Counsel in the heart, man's heart is like deep water. See these are the the wise men their the okay so counsel in the man's heart is like deep water but a man of understanding will draw it out so there's within wisdom within the within the within the within the humans that have the word of God and it's also written in chapter 5 verse Let me go there's the next page. Look on the last page in Proverbs 5:16. May your springs spread out rivullets of water in the squares. Basically that your springs will spread outwards streams of water in their theopares. This is talking about you. This is talking about the Jews, the Jewish people, the right Torah. The Torah will come out from you shalim. And what about the redeemer? It says in Zakaria chapter 14:8, "And it shall come to pass on that day that spring water shall come forth from you." It's talking about the messianic uh prophecy here. Half of it to the eastern sea, half of it to the western sea. So there's spring water. There's coming out from you. So that is talking about the the the the redeemer is related to May as well. And what about the world to come? Look in Psalm 68:10. So we speak about the Aabah um omaba by the way and resurrection of the dead are are synonymous according to many. So generous reigns you poured down, oh God. Your heritage which was weary you established. We're talking about gishmidavote. Generous rains are pouring down, oh God. Okay? And it's written in Isaiah 26:19. May your dead live. We're talking about the resurrection of the dead. Corpses, my corpses shall rise. Awaken and sing, you who dwell in the dust. For a dew of lights is your due, right? We're talking about rainwaters or Jew waters that is and to the earth you shall cast the slackers. So talos this is the idea and it's by the way it's the tal of Torah. Tal Torah is what is giving us the juices to be resurrected. We'll talk about that another time too. So in short so far what we saw was the clear car put it all together. how all of these different ideas relate back to the waters, the maim. Okay, you had the four names of of the rock. You had four names that related to Hashem. You have four different categories of amuna. So anyway, this is definitely something to meditate on and to think about deeply. You agree with me? And um we we shouldn't take it for granted. uh anything that we learn. But if we really think about it, God wanted Moses to speak to the rock so that water would come out. The May would come out and water the the people who needed water without even God having to intervene. But Moses didn't speak to he he he hit the rock. We're talking about the second time around 2.0. He hit the rock and that weakened the Jewish people's amuna. Had he spoken to the rock, especially if he would have come up with it on his own. A sadic is Goer and Hashem is Mim. This would have strengthened. We know the scenario. We were there. Our souls, our namas were there. Okay. So, it we read the story. It should take a uh what's the word? an impact, a deep impact for us to understand our amuna. We believe in Hashem. We believe in his prophets. We believe in reward and punishment. Let's just say the world to come. And of course, we are anticipating the coming of the righteous Messiah. Should come soon our days build the base of Mikdash, bring in the exile. Maybe not necessarily in that order. And wipe out all their enemies. And may we see it soon in our days. I wish everyone a Shabbat shalom and a great life and we'll see you next week. [Music] My birthday [Music] shing. [Music]