The Secret to Become Wealthy and Identify with Israel with Rabbi Aaron Dovid Poston

Shalom aleichem. Welcome home to Torah a warm welcome home to Torah. And we are in the Eretz Chemda Beit Midrash when Parshas Vayigash and I just want to say a few words before we start. As you know, this is the end of the fiscal year and of course Yevaneh is doing so much and we'd like to let you know, of course, that you could donate your contributions as end-of-year tax-deductible donation at least in most countries, not in Israel. But we will use your donations to continue to chesed, right? What's going to save the Jewish people? Torah, Avodah, and Gemilut Chassadim and that's one of the major things that every Jew seems to be involved with right now. And it's unbelievable, meaning it's believable how much chesed and right now we are in the I call it the war room, the right? The control room here with the front lines making tzitzis for the chayalim at Eretz Chemda and they're very instrumental in helping us distribute the tefillin that we're collecting. So far, we've already donated or you know, through through the kind contributions 30 pair of tefillin and we got another 10 coming next week b'ezrat Hashem. Okay, so with that we're going to start with Parshas Vayigash chapter 47. We're going to deal with two verses. So for those who are unfamiliar, we are explaining the parsha according to the Kli Yakar's explanation. You can find the Hebrew sheets. You won't find pretty colors like this. You'll just have black and white to deal with. But, on the website down below, by the way, the link to make contributions is down below as well. And uh previous classes you can also find links down below in the description box. So, before we begin, let me just ask a question. When we understand in terms of giving charity, tithes, even the word tithe, which is obviously from a uh a Greek or Latin derivative, it means a tenth. But, when we give ma'aser, in Hebrew, ma'aser also means ten. However, the halakha is one should not give less than a tenth, and one should not give more than a twentieth. I'm sorry, a uh a a fifth, which is 20%. So, between 10 and 20%. However, likhatchila, the best case scenario is one should actually give up to you know, up to close to 20% as they can. And we're going to see it. And it's an amazing concept because in this week's parsha, chapter 47, verse 23, this is um Yosef said to the people, "Behold, I brought you I bought I bought you and your farmland today for Pharaoh." Let me just give you some background. So, there were seven years of plenty, right? You know there was no Pharaoh's dream, and Yosef interpreted it. Seven years of plenty, and they were going to save as much as they could, and therefore they would have for what? For the years of famine, enough. Okay, so what happened was once the famine began and people ran out of food cuz it was a famine. There was nothing was growing. So, people needed food. So, they went to Joseph, who was the viceroy, the the COO, right? The the the chief How would you call it? The Not the operating officer, sorry. The financial officer, right? Chief financial officer, CFO. Is that how you call it? And he did something amazing. He said that if you want food, you have to buy it. And he made basically made all the Egyptians mishubad. And sub- subservient to Pharaoh. In other words, he bought them and their property. I bought you and your farmland today for Pharaoh. That's what he did. Smart man. And he says, this is in Hebrew, says, "Behold, you have seed." In Hebrew, "Hey lachem zera." Really, the word hey is very unusual. It should say hinei. Hinei, behold, I'm giving to you seed. Okay, that's what hinei means. And Rashi says, that's what he means. Hey is equivalent to hinei. But it says hey. What's hey? Five. Okay, it's going to be significant. And it shall be concerning the props, that you shall give a fifth to Pharaoh. In the Hebrew, "Haya bet shlua unatatem chamishit le Pharaoh." Right? You're going to give 1/5 to Pharaoh. "Varba hayedot yelachem lezera." But you know what's going to be? The other four fifths, the other four parts, they're going to be for you to seed your fields in the future, for your food, and for those in your houses, and for your young children to eat. Okay, so the Kli Yakar, based on this verse, where it says, "Hey lachem zera." If you look on page resh yud, which is page one according to the people on my email email list that got it, it's 210. At the very bottom, there's like two small paragraphs. The clear card says Zera al Hamisha you Shnei Ra'av. So what actually happened was this. That when Yaakov came down to Egypt with the brothers, right? It was in the second year. Two full years have passed that there was a the famine was already in in in in actuality. When Yaakov came, what happened? The the famine ended. The famine ended. We're going to see why. It's Genesis 45 verse six. This we know this is right before Yaakov comes down, right? Then we're talking about Yosef has revealed himself to his brothers. Obviously Yaakov is coming down right away. It says over there, we said it's 45 verse six. For these two years the hunger year is in the midst of the land. And yet there are five years in which there shall be neither plowing nor harvesting. So keep in mind that when Yaakov comes down, the famine ends. So it's only two years of famine. Those five years they expected to be part of that seven year dream of the famine never took place. And that's because Yaakov the Tzaddik comes and we're going to explain it in a second. I want to go back into the clear card cuz we're only one line in. It says like this. He right the word hey we already explained is out of place. It should say Hinay. So the word hey is actually instructive of five. For what? So he gave to him Nason Zera al Hamisha. So Yaakov I'm sorry Yosef as the viceroy is giving to the Egyptians actual seed for they can plant those five years. Keep in mind that if there's a famine, you're only going to give them food. You're not going to give them seed. The seed is for when the famine is over, okay? And those 5 years he gave them seed for those 5 years. We'll pass out a rab school Jacob. Keep in mind that the famine actually ended once Jacob arrived in Egypt. And I have here in number two, the midrash in the sifri 38 eight. It just mentions wherever it goes, wherever the righteous go, blessing comes in their wake. Just for modern history, when the Israel when the Jews started coming back to the land of Israel, the land began to blossom for all those, you know, whatever 1800, 1900 years that the Jews have been slowly out of the land and slowly coming back, the majority of those years we were not here in mass, that it was very difficult to grow anything. It's only the last 150, 200 years that the land has really um animated itself. Has awoken. That's real woke, okay? We're going to use the word woke appropriately. The inanimate object called the land has awoken. So, Israel went down to Gerar in Genesis 26:12, a blessing came to Gerar. By the way, that happens to be Gaza. Next, it says in uh Genesis 30:27, when Jacob went down to Laban, it said we understand that a blessing came in his wake. Also, when uh Joseph went down to Potiphar, a blessing came down to him, too. Look at the chapter 39:5. And of course, the what we're dealing with here, if you look in Genesis 47:10, it says you know, regarding Jacob coming, it says uh and the Lord Actually, 39:5, the Lord blessed house of Okay, that was with Potiphar. Uh she was they were blessed 39 for verse 5. But here in 47:10 it says that when Jacob went to down to Pharaoh, blessing came down for his sake. It says in the text that Jacob blessed Pharaoh. What in what day in what way did he bless him? In the years that a famine were withheld from him. Okay, so that's the point. The the the the break of the famine happened when Jacob came. Now we understand why it says when Joseph is saying to the Egyptians, "I'm giving to you seed." I knew because the word hey you could have said hene. It says hey hey aleph meaning the five years I'm giving you five years worth of seed. Now here's something very cabalistic. I'm right the mystics have said. There's four letters in the UK of K. There's two H's. First of all, the U and the V are masculine, the H's are feminine. There's going to be obviously something to do with fertility and a mass production let's just say. So basically um from the last letter hey of the name UK of K is called the called over anything that is productive and multiplicity comes from that hey in God's name. We could daily in order for it to be mentioned and as a remembrance or maybe for the record. In other words, this is something that we have to know. Ready for this? That's why God commanded. Right? It was commanded to Sorry, was the commanded to them by Joseph. Joseph commanded to them to give 1/5 to Pharaoh, which is 20%, whereas they would keep the other 80%, the other four parts would be for them. As I mentioned from the beginning, that even though we think of tithing as 10%, it's really 20%. And we'll talk about it now. The old remez Yesh old remez is another hint to this idea. Shikol zeh Yiyebiskhut Yaakov, that everything here, all of the the stopping of the what? Of the of the famine was on account of Yaakov, but what were they able to eat? They also ate on account of Yaakov because we're here a second. Kemoshi Yaakov lo akhol mikol asher lo kim ar yado. Yaakov already taught Joseph this important lesson of giving tithes, both 20%. Yaakov himself never He himself would not eat more than 1/5, I'm sorry, than 4/5. He would always give what? Cheilekh Hamishah Hifrish Ligvar. He would always apportion 1/5, 20% to Hashem. And we see this in Genesis 28, verse 22. I have here on the source sheet, number three. Right? This is Yaakov. Then this stone which I have placed as a monument shall be a house of God. And everything that you give me, right? That means all my income, all of the gifts that ever come to me, I will surely tithe to you. Now, that's what it says in English, but in Hebrew it says V'chol Asher Titain Li, all that you give to me, God, aser asarenu as arenu lakha. Lakh, which means it's a double language. You can translate as I will surely tithe or I will tithe twice because of the double language. Now, I wanted to just mention about this double language, yes, but the root is a sair but o share a sherut, wealth, is the same root. And therefore, this is a guarantee for wealth. As we started off by mentioning, if you want to contribute, now is the time to contribute to any, always, any type of charity, but Yibaneh is doing tremendous work, and if you want to call me or write me and find out how you can participate, we'd be happy to hear from you. But this is something that that we want to do. We want to make sure that we give back to Hashem. And this word, aserah serenu, that's Yakov set in motion this double tithe, and we're going to find out that you can actually test God. Right? We don't test God. You're not supposed to test the Lord your God, but there's one place where you can, and that's with your tithing. And we're going to see right now, I believe, um how we get there. So, it says like this. We're talking about this verse, 28:22 in Genesis. The clear card at the top of the next page says, shnei ma'asrot. That means two tithes. The iserah batra he iserah kam de may. So, basically, you're actually able to give 20% because of the gift of of receiving so much. So, in other words, if I give 10% or whatever it is, of 100, that's only 10. But if I give 10% of 1,000, that's 100. So, the more I give, the more I can continue to give. So, these languages in in Aramaic, that the 10% at the end is because of the 10% at the beginning, but it says damei, meaning it's similar. It's exactly the same. You're going to give a second 10% of what you gave to begin with. Hi new ha chamesh, which is the word chamesh, which is 1/5. Okay, which is 20%. Ka kol ha ochlin b'suto hitil aleihem natina zoo. So, all that he merited, Yaakov himself merited, here maybe we're talking about the Egyptians. Remember, Yaakov set it in motion. So, all that they, plural, ate was in the merit of the fact that they gave. She yochlu rak arba yedot viyafrishu chamesh. That they would be able to consume the 4/5 only because they separated the 1/5. Now, what do we find in the very beginning of the ra'av, the beginning of the famine, the chein b'tchilat ha'ra'av, it says in chapter 41, verse 34, you'll find this number six on the source sheet. It says over there, this is um let Pharaoh do this and appoint officials over the land and prepare the land of Egypt during the seven years of plenty. Where do we get the word prepare in this Hebrew verse? It says the chimesh et eretz mitzrayim. The preparation for the blessing comes from the giving of the fifth. You give your 20%, you'll have plenty in return during the years of plenty. Now, the word chamesh also means prepared. I mean, it literally means prepared. Because we know that when the Jews went up from Egypt, they went up armed. Many people uh translate trained. And Rashi even says it's zariz. Zariz means ready and prepared, ready to go. So, you prepared the land by giving the fifth. This idea that Joseph instructed them to give a fifth to Pharaoh and his the the clergy and whatever, and through that they would be blessed. But the clear cut continues, and he says after these words, "V'he me'esher eretz Mitzrayim", right? You shall prepare the land, "shelo kak ni kulam chelek chamishi", that they're going to collect from all the Egyptians 1/5, 20%. "Ki sham tziva Hashem ha'bracha". Cuz it was there that God himself commanded the blessing. He commands the blessing when you give your 20%. And where do we see that in the Torah itself that you're commanded? That's in Deuteronomy chapter 14 verse 22. It has the same double language we saw already. It says, "Aser t'aser et kol t'vuat zera'cha". Right? You shall surely tithe. That double Forget the English, right? You shall surely tithe. It's a double language. "Aser t'aser". 10, you should give 10, which means you give 10 twice. Okay? And then he says again, "Shnei ma'asrot". There's two types of ma'asrot. The truth is, it's actually linked to how we have to give ma'aser. In the Gemara in Rosh Hashanah, it just mentions that the same thing you give for your grains, you give for your flocks. The same thing you give for your flocks, you give for your grains. And therefore you give twice. But this is another lesson that we learn about giving 20%. And now, drum roll, please. "V'vo mutar l'nasso det Hashem". From here we learn what? That you're allowed, not just allowed, it's permissible, right? I think permissible and allowed are the same. It's mutar to test God. As we say in Malachi, this is the last of the prophets, chapter 3 verse 10, "Bring the whole of the tithes into the treasury, so that there may be nourishment. Number nine on this worksheet, in my house. And test me now therewith, says the Lord of hosts, to see if I will not open for you the sluices of heaven and pour down for you blessing until there will be no room to suffice for it. I believe I without any restrictions, without any glue, without any limit. Yeah, and you're allowed to test Hashem. The Malbi says it. The prophet says it. We're not talking about somebody made it up. This is the real deal. This is the only time you're allowed to test Hashem specifically with the tithes. That's what it says. Heviu et kol hamaaser el beis ha'otzar. Okay? Okay, so now we're in chapter 20 I'm sorry, the same chapter 47, but now verse 27. And just keep in mind in in Hebrew it says Vayeishev Yisrael be'eretz Mitzrayim be'eretz Goshen vachulai. Right? And Israel dwelt in the land of Egypt, in the land of Goshen. And the rest of the verse is and they acquired property in it and they were prolific and multiplied greatly. Okay? So Vayachazu bah, they had many holdings like real estate holdings. Vayifru vayirbu me'od, and they increased greatly. Now, keep in mind we did discuss this idea of the Vayeishev Yaakov. Right? We didn't hold that was such a great thing. Do you remember in Vayeishev we discussed this idea that dwelling uh permanently in this land, doesn't matter what land, uh in this world, on this earth, is not a good thing. We are we are um passersby. We are renters. We are not the owners. This land, this world, let me just get that straight. This world is a proves door. It's an entrance way to the next world. So, here the clear come mentions call pass this there. This whole verse in verse 27 that Israel dwelt in the land of Egypt and land of Canaan, they acquired property and they had so many he goes into great detail how this is actually a schmat bene Israel who madaber that the possuk is not saying such great things about the Jewish people. In fact, there's a guilt. Right? What's the word aschmat? Asch ascham, there's a guilt here. What's the guilt? It goes earlier. Remember back in the Brit Betarian in the covenant between the parts. And chapter 15 of Genesis verse verse 13. We have that here? Number 11. He said to Avram, you shall surely know that your seed will be strangers in a land that is not theirs and they will enslave them and oppress them for 400 years. So, they're supposed to be garing, wanderers, not settling in a permanent fashion, but we discussed back then we're talking about the attitude of non-permanence in this world. As opposed to what Yaakov sought was shalva, was some kind of uh uh What's the word? Tranquility. Hema bixulio toshavin makam shin nigzariam garut that what the problem is is that they, the Jewish people sought to be toshavin. And God said at least regarding Egypt, you're going to be a stranger in a strange land at least during that 400-year period or in this case 210-year period to remain as foreigners, as aliens, as strangers, as wanderers, but they sought because it says Vayeshev Yisrael. Yisrael dwelt in a permanent way. They sought to dwell in a place that they should have been um like Gerim, Gerut. And that we see in the Midrash by Yakov um 37. No, it's uh okay, it's uh Breishit Rabbah 84:3. I'll just read the beginning, right? Uh when the righteous live in tranquility and seek to live in tranquility in this world, the accuser comes and accuses them. He says, "Is this what is prepared for them in the world to come not sufficient for them? That they seek to live in tranquility in this world? Know that it is so. Yakov, our patriarch, because he sought to live in tranquility in this world, was confronted by the accuser regarding Yosef, as we know, then Yosef was sold, and Yakov was basically awakened to uh to the travails of this world and experience a lot of pain. Okay? So, he was looking for tranquility. God took that possibility away from him. We discussed it back then, a few parshiot to go, that um basically it was like a double two sins involved. The sin of lashon hara on on Yosef's part, which was not sufficient for him to be punished cuz he wasn't of age. He was still 17, and you're not punished in heaven until you're 20. And Yakov's seeking tranquility, it was just a combination thereof that kafsa jumped forward the rogesh of Yosef because it shouldn't really have happened until Yosef was 20. But it happened for it, and that's what he says right now. B'kash l'Yesha b'shalva, right? With four lines down in that paragraph, he sought to dwell in tranquility. Kafsa jumped forward in time cuz he was only 17. He really wasn't held accountable on heaven but God saw fit that it should jump forward. The rags you shall Joseph. Okay, Kaka passu. So our verse here is Ma'ash Imam of Yeshiva zoo. It's it's a attributing guilt. Um something that liable for this settlement of the Jewish people in Egypt in a seeking in a permanent way cuz the verse says She big show a he's a arts low land. They sought real estate holdings in a land that wasn't theirs. The low the low am El Paro. Well, here's like a rhetorical question. One second. When we first came down to Egypt is it not that we told Paro look in Genesis 47 verse four that you'll find number 14 and they said to Pharaoh, we have come to sojourn in the land. La gour be bonna. We came just to be gearing. So that's true. That's when we first came down but what in that same verse towards the end? Now please let your servants dwell in the land of Goshen. The outer yesh vuna. Let us dwell. Let us settle in the land of Goshen. Milamade what does this teach us? She met he low yard do least talk a shamah that at the very first moment they went down. They had no intention to settle there and the gour as they said. Come in dire bay diara like someone who's renting an Airbnb, right? The actual cause you made very hand. Here they retracted. They went back on their words. The call the call nish taku shamah and they became wait till you hear this. I mean I feel for our brothers and sisters in countries like America and other places that are very comfortable or tranquil. Well, maybe not anymore. I don't know. But, they became so comfortable in Egypt. We became so comfortable in Egypt. The call cockney stuck sham we momish invested we sunk deep down into Egypt actual lots of let's say we met Ryan till we didn't even want to leave. Now, you got to be sitting down. If you heard this, you already know it. But, if you never heard this before, I tell who struck a carriage bar below see on me sham be at the car until the point that God had a yank us out with a strong hand. He had to pull us out. The ocean show lots of let's say it. It's almost hard to even say and to read and then tell over, but this is the truth. Those who did not want to leave Egypt may sue be schloiches you may be failure. I'm going to tell you the numbers. It's unbelievable. Four fifths of the Jews died in Egypt during the ninth plague of darkness. Why the ninth plague of darkness? First of all, it's as close to 10 as you can get. But, this is the the the um the plague where the Egyptians couldn't see. For 3 days, they couldn't even move. The the the it was so thick. The darkness was so thick it could be felt. Okay, it could be felt. And, wait till you hear this. Why was it during that plague? Cuz Rashi explains actually. Um maybe I'll I'll just say it outside first. Unbelievable. If the Egyptians would see Jews die, they would say, "All those plagues mean nothing. It affected the Jews just as much as affected us. We have no lessons to learn here." But, when things are directed specifically at the Egyptians and the Jews are not affected by it, so then hopefully they would learn their lesson. So God covered up. It had to be that those Jews who were not going to leave were going to be taken care of, so to speak. They're going to be dead and buried before the light comes up. So during those days of darkness, they died and were buried and the Egyptians knew no difference. They didn't know where these four-fifths Now think about it. There were 3 million Jews that left Egypt. And four-fifths died. You do the math. We're talking a lot, a lot, a lot, more than the Holocaust. It was a holocaust. This was a holocaust. And Rashi says over there, the thick darkness in which they did not see each other for those three days, and another three days of darkness twice as dark as this, so no one rose from his place. If he was sitting, we're talking about the Egyptians, he was unable to stand. If he was standing, he was unable to sit. Now, why did God bring darkness upon them, meaning the Egyptians? Because there were among the Israelites in that generation wicked people. Do you understand what wicked means? You don't want to be a part of the Jewish people's destiny. That's a new definition. Is that a new definition? No. But for us, that's a new definition. Who did not want to leave Egypt. They died during the three days of darkness so that the Egyptians would not see their downfall and then say, "They too are being smitten like us." Also, the Israelites searched the Egyptians' dwellings. By the way, God said, "Ask your neighbors for their gold." And on the 10th plague, the night of midnight at the 10th plague, when we finally went out to collected the gold, "Go ask your neighbors for their gold." Cuz we left with a lot of gold as we were promised, as Abraham was promised. So when we went to them and they said, "I don't have any gold or riches or gems." We say, "What do you mean? Like 3 weeks ago, during that ninth plague, we were walking around your house. We we know where everything is. We know behind this bookcase and behind that, you know, we you know, whatever. We know where everything is. So, you can't tell us you don't have it." So, it says, when they were leaving Egypt and asked for some of their things, and they the Egyptians said, "We have nothing." The Israel would say to them, "I saw it in your house. It's in such and such a place." Okay. Now, so we're going to continue on with the clear car. This is the very last paragraph. Vayomer. Am I correct? Yeah. It says, "Vayirbu vayirbu me'od." They were fruitful and multiplied greatly. This is going back to verse 27. Now, this parashah that the following parashah is a closed parashah. It's like the only one that's entirely closed. What's a closed parashah? A closed parashah, okay, remember those old typewriters? Basically, you know, you're typing away and you want to do a new paragraph. So, you hit enter. New paragraph. But if you want to just make a space you could hit tab. Tab is like usually set for whatever you want to set it for. But let's just say in the Torah, there's a closed parashah that's usually nine letter spaces. So, you'll notice some of the paragraphs begin on a new line. That's called an open paragraph. And some of the paragraphs begin on the same line. It's a nine-letter space. This parashah coming up, Vayechi Yaakov, Vayechi, is no letter space, meaning just one letter space. It's not obvious new paragraph. And it's talked about and it's known that this is the only parashah that has a totally closed. Which really means it's like you read as one sentence then. So, they they um they greatly multiplied and Jacob lived. Listen to what he says. There's a hint to the juxtaposition of the next parsha, Vayechi. Uh l'ma'an she'amru k'to what the rabbis said. Drum roll, please. Yakov lo meit. Right? Just like Am Yisrael Chai. Od Avinu Chai. Od Avinu Chai. Steve, I won't I won't I won't torture you. So, Yakov lo meit. Jacob did not die. U'maksha. One second. Doesn't the verse tell us that he was he died and he was embalmed and he was buried? How can it be? How can it be? How can it be that um that he didn't die? The Gemara asks and mitarets. So, there is a verse in Jeremiah chapter 30 verse 10. Where are we? Here it is. Number 21. Oh, just by the way, just so you should know, in chapter 50 of Genesis verse two and Joseph commanded his servants, the physicians, to embalm his father and the physicians physicians embalmed him, but there's also a verse that explains much further that all this was done. Okay. So, what's going on? This verse in Jeremiah says, "And you fear not, my servant Jacob." So, obviously the prophet Jeremiah is speaking about uh when he says my servant Jacob, he's talking about Jacob, but he's also talking about Israel. Says the Lord and be not dismayed, oh Israel. But it does give reference to my avdi Yakov. And then right away it says, "For behold, I save you from afar and your seed." So, if God's going to save the seed of Jacob, he's going to save Jacob, too. It says, "I'm going to save you and your seed from the land of captivity." So, this is a reference to Jacob being saved and his seed being saved. So, Altira of the Jacob of the whole lake he he may Messiah may that the reckon Shivia. So, Machish who Lazaro, there is a connection between Jacob and his seed. Mazar of the just as his seed or whenever his seed is alive, which we are the seeds of Jacob. We are alive. Afu behind. So, too, he is alive. Or Machin Khan, so we can ask here one second. Wasn't he embalmed and buried? So, that doesn't really answer our question. Shulotirits low clue. This doesn't answer anything. So, what does it mean? The whole this whole idea. That was the question. The original question, wasn't he embalmed? Or beard over This is the way it's explained. Shakol me shamania bunim, anyone who has children the don the key low and no maze, then that person who has children, it's as if he never dies. The teacher Uber Yarik emo who who Korea the Abu who. Since the Uber, the fetus, which later becomes a child, of course, is like the fetus itself is like a limb, a Yarik, which is a thigh, of the mother. It's it's like a limb of of her. And I'm not sure what the difference between a Yarik and a Korea is cuz they're both thighs. But anyway, and it's the like the thigh or the upper leg of the father, maybe the loins. The head of the clue of the bun, and therefore it's like a portion of the father includes the son. Who shall be in the highest? So, as long as the child's living or is alive and also produces as God shall live in all the days of her cool bubbe high am. This then is a um as long as the bubbe is living, as long as the child is living, so then also a portion of the father is included in that person's life, the child's life. So, specifically Yakov should call me Tasso Shelema. He's the only one of the forefathers. When I say forefathers, I mean the three fathers of the uh you know, the avos. They, you know, Avram had Yishmael. So, he was his bed was not complete. Right? Yitzhak had Esau. His bed was not complete. But Yakov had all 12 tzadikim, the kulam tzadikim. Just like it says in Breishit Rabbah, it's um 49:4. I'll just read the words here. Um Shimon Shimon bar Yochai said, "Anyone who leaves behind a child who toils in Torah is as though he did not die." Okay? Let's go on. Kol Hamami ben tzadik ilu eno meis. Anyone who uh establishes a child who's righteous, it's as if that person doesn't die. But zeh dafka ben tzadik. That's if you leave over righteous people. About ben rasha, what happens if your children are not so righteous? Kashuv be chiyuv kinais. Then he's considered even while he's alive as if he's dead. And there's a pasuk in Isaiah chapter 31 verse three. That's on the last page. Um it's a little bit cryptic. Now, the Egyptian are men and and God, and their horses are flesh and not spirit, and the Lord shall turn his hand. But, this is the important part. And the helper shall stumble and the helped one shall fall. I'm imagining we're talking about God and whoever he's helping, can't be talking about God as being someone who who stumbles. So, it's about probably the father of the human and the child. Is the helper is the father? And if he's he's going to stumble, the one who's trying to help will also stumble. That just makes sense. The child will also stumble. Just like the one who's helping fell, so too the one who being helped will also fall. So, we're talking about the evil one. So, therefore the son, like this, does not give any merit to the father to keep him alive. That's That's why we said specifically about Jacob, he did not die. Even though he was embalmed, because I'm sure the higher as long as his children are alive, as long as he is alive, then also a portion of him remains alive. And this is all hinted to in the juxtaposition. What do we say? Jacob right away. Jacob lives. Right? It was through the great multiplication of his children, as the verse ends with verse 27, that his children would be alive. Therefore, it says Jacob Jacob lives, that he is also alive. That he is also alive. So, I think this gives a great a depth a deeper understanding. I mean, we believe Am Yisrael Chai. I mean, this is what we're chanting. This is what we're singing, but we have to know it. Know it in our kishkes, right? Yaakov had a full bed, it's true, but his children are here today. I know there's a whole war going on in the ideology. Not I'm not an expert in Islam, but I'm looking into it a little bit. They really truly believe, like the Christians have this replacement theology, that they're the chosen and we are not. The Islamist believe very much the same thing. The difference is the Christians are coming around. I mean, many are, not all. Many are. Could pray for them. They actually believe that the Torah that we have is from God and it's unadulterated. It is authentic. The Islamist actually believe, cuz they have no other way to go around it. They have to say it's a lie. See, it's projection. Their whole lives are a lie and they know it. And therefore, everything around them is a lie. Okay, I don't want to go too much into it, but that's basically they're convinced that the the book that we have, that we call the Holy Torah, is itself a corruption and man-made forgery, just like they live their lives. It's called projection. And I think there are quite a few waking up that really are There is some hope. I don't know how big, cuz it's a lot of numbers. But if we could see it in Christianity, in in in Edom, which is unexpected. Ishmael actually has more hope than the than than Edom. So, b'ezrat Hashem, we should see a real geulah come soon in our days, a Yeshua mamash, a salvation and miracles. And b'ezrat Hashem, because this It's not just this war. We're talking about like a 100-year war here, right? This battle that we're going through now, because rather sham he'll show who's boss, who the land really belongs to, which is him, and who he really gave it to, which is us, and sham will live here in peace one day, very soon. Shabbat shalom. Shabbat shalom. Oh, baby.