What is the Responsibility of the Suffering Servant? with Rabbi Aaron Dovid Poston

[Music] the yibbana bait midrash welcome home to torah okay broke hashem stephen from australia you just came home for it must be very early in the morning anyway i just want to welcome everyone back and i just want to mention that i gave a similar class last year but we're going to go much deeper last year we went much further in the clio car we're not going to go as far instead we're going to go deeper but i want people to learn hebrew i really want so those who are with us keep your finger on the place it's very important for you not for me for you okay that's number one number two for those who are watching down below in the descript description box we have a link to the website where we do have source source uh sheets and different material available for you to follow along so we really want you to to learn hebrew okay i just want to mention that those who come to the class in person and those who join on skype they actually get from me a english source sheet not it's not translated i mean it's not translated from the clear car which is by the way what we use it's only it only highlights certain verses in the torah and the tanakh and some of my own commentary and sometimes a gomorrah or two right some of the the english translation so i think it's quite helpful if you want to join us please send me an email at well also in the description box below you can find all that okay so we are in parashat ray we're going to learn absolutely fundamental concepts about life especially about judaism and in contrast to other religions okay so basically we're in chapter 11 of deuteronomy we're going to start with verse 26 and i'm going to tell you now the only way you can really get the concepts is if you enter your mind let it enter your mind to look at the hebrew because the hebrews is is a revolution it's revelatory only through learning that he were looking at the hebrew and listening to me listening to us the rabbis will you understand the depth of what god wants from us and the message he's trying to to get across so the first verse says i am placing before you now in english you wouldn't even understand what i'm saying until i tell you the word re is singular as if god is talking to each and every jew and each and every person i am placing before you what's lift it's plural since when do you make a statement and in mid-stream you change the tense from singular to plural or vice versa it's unheard of right so there's a message here and we're going to find out what that message is the verse continues high yum right so i'm placing before you today a blessing and a curse [Music] very nice very nice so far so good so now the clear car by the way was one of the greatest students of the maharal he is telling us and that's who we're using to explain this that the word is singular as if speaking to a individual lift as if speaking to a mass of people now what is the lesson what is the lesson can i get a drum roll please guys can i get come on stronger than that everybody together all once all right all right all right our rabbis taught us in gamora kedusan on page 40 b it's actually the very last three words of 40a but anyway every single person should imagine to himself as if the entire world was standing in a balance right on a balance on a scale and half of the world is standing on merits good deeds mistress and the other half is standing on average sins and misdeeds is that how we have to look at the world yes always now it continues the governor says awesome all you have to do is one mitzvah what happens then ottoman what you're going to do by doing that one mitzvah that one good act you're going to shift the balance to what to the to the side of the merit okay which is a very positive thing when you all agree this is what the verse is telling you by saying look each and every one of you re a c in singular shira being sickle what is sikh low what is seijo aron it's intelligent very good right because sakhal according to the rambam is intelligence according to the maharao is spirituality so we'll say like this you see with your mind's spiritual eye ki koma asaku that everything that you do all of your actions are they revert they go back to what to everybody what you do as an individual affects the entire community infects effects affects the entire world unbelievable do you understand and i speak to my students from the process of converting are you sure you want to convert on your site okay you're convinced but do you realize why there's some hesitation from our side every person who becomes a jew is going to affect me the truth is i'm going to affect you as well so it's a big responsibility we're talking about entering a covenant of responsibility where what you do will now affect everyone else it kind of like it's yakuza it's going to revert back it's going to go back and affect everybody else now we have to explain something because what are we talking about here if you read the parsh itself right i'm just talking about we started verse 26 until the end of that chapter 11 until verse 32 basically moses is speaking about when we go into the land of israel right we're going to ascend these two mountains near shechem mount avail and mount greezem and six of the tribes are going to stand on one mountain the other six tribes are going to stand on the other mountain and the levites the cronin we're going to be at the bottom in the middle between the two mountains and they're going to the on one mountain they're going to scream out the blessings the other mouth they're going to scream out the curses and everyone now everyone's going to answer amen it doesn't happen until 8 or 9 weeks later it's an incredible idea here because we're talking about the first of um the first of shvat that's when deuteronomy begins we enter the land of israel on the 10th of nisan so you're talking about two months and 10 days so it's like nine weeks plus a few days truth be told and it's that very day miraculously we traversed we went around where not jericho but we went around towards shrem in that first day and this takes place so even though in chapter 8 of joshua that's where we stand on these mountains and do the blessings and the curses it actually happened on the very first day we entered the land of israel so what's going on here what moses is saying i'm doing i'm telling you now i'm placing before you the blessing and the curses but you're actually going to do them later this is an important point that we're going to see but in the meantime keep in mind the idea of entering i'm going to call it what it is it's actually the new covenant we took the covenant at mount sinai and we entered it okay that was 613 commandments and now we have a brit hadashah not like the christians have we're talking about the same torah the same commitment but a deeper on a deeper level can you imagine now we're taking responsibility for each other on such a higher level yes even at mount sinai we said i said we we collectively but you know what that means on a certain level that if you don't do it i fail also and when you accomplish the mitzvahs i also gain but there's another concept called ko yisrael a raving zlatan took it to a whole another level it's like a turbo like a rocket it's called another level of the covenant that the jewish people entered that amnesia entered so he begins we're five lines down in the middle where he says we're mentioning this idea of the blessing and the curse in our portion that what is our partial speaking about hamid the indian heart regime it's speaking specifically about the concepts that we're going to be discussing later on in chapter 27. and you can look in chapter in verse 29 in our parsha right it shall be that when hashem your god brings you to land to which you come to possess it then you shall deliver the blessing on mount greezem and the curse on mount a though so now if you're not sitting down i beg you to sit down because this goes against those other religions well let's think about a second it says kisham there at that mountain when we entered that new covenant now israel a raving zeb azer that all the jewish people became guarantors one guarantors one for each other okay now you have to take a deep breath from the aspect of this guarantorship right this responsibility of the majority of the masses grabs or takes a hold of the sin of the individual it's the total opposite of what i know of christianity christianity is telling you you really you know there's one person that's going to take hold of all your sins we say no that alleviates all you responsible you really don't have to do anything it's like uh it's like and not even it's not even religion it is nothing you have to do you don't have to work on yourself you just absolved everything to this one thing you know what no the opposite i'm going to stand on principle and make sure you understand this this is the opposite of christianity the complete opposite and i want to just take these words slowly or meet sadha arvus from the aspect of every jew taking responsibility for each other robbing the majority the masses the multitudes nitpassim they seize they grab they take a hold of the sin of the individual that truth is that's that is why i do tell people that if you read isaiah chapter and understand who the servant is talking about read into the words because if all you have to do is read from the chapters earlier on chapters 40 and onward 42 45 47. whenever talk says israel my servant israel my servants right my servant yaakov and then in isaiah 53 talks about the suffering servant who in the world is that it's obvious you can't you can't even you can't even play with it right it's so obvious it's talking about israel is the suffering of servant okay the age could the most remnant lizard now i want to kind of skip through this quite quickly because the truth is i i've um i do have a copy of the gemara the gamora has a different language it's not exactly the way he he described it i'm sorry the the madrish but he's quoting a medrash um that begins in partials for a and it seems to describe our idea here but on a superficial level that you have to go deeper into and we're not going to do that tonight but basically it's a mashallah yoshi you had a particular person sitting by the crossroads where people are there's it's like a fork in the road of and he doesn't quote the rest of the madrish but you had two paths now the truth is one of those paths was miushar was easy to traverse was wide and as you go on guess what happens it becomes very thin and hard to traverse because of thorns and whatnot the saying right it gets thinner and thinner and he's going to claim i mean the message goes on and discusses the other type of uh path but i just want to focus on this because he's trying to tell us ella it's the last line on the first page said siam marshalls that that this um this analogy was brought in the medrash regarding our very verse our verse starts out yahid as an individual and actually gets wider and wider right whatever you do is going to affect everyone else and um he's now going to explain it so we'll skip the medrash for now and we're now on page two he's mentioning why we talk about the word hayong why is the word hayong when it's really going to take place much more in the future nine nine and a half weeks nine weeks in a few days so here he goes the nakat loshan hayong specifically the verse mentions mentions the word hayong which means today even though the actual time that is set aside for accepting upon ourselves this oath the oath that we enter into that's why it's called a covenant okay it's an oath when does that as verse 29 said it's only going to be nine and a half weeks from now when you enter the land of israel ki when hashem will bring you into the land nevertheless the comma come nakalashan so why does the word hayyom appear that i'm placing before you today the blessing and the curse because this is what hayom is going to teach you you need to know this that from this day nine and a half weeks earlier until that time when you're standing on those mountains yes i'm giving you time to change your mind right there's no way that if you're forced into a contract if you're forced into a covenant you will always have an excuse i was forced right when someone comes to convert they ask them are you coming on your own volition did anybody threaten you right why are you converting do you have any ulterior motives right you enter covenant imagine you're you're signing a deal with somebody and someone has a gun to your head and you're being ripped right you're going to take the loss obviously if it was good you probably wouldn't complain but you're being um basically the gun point sign away your life savings and you know what you can do you can go to the police you can go to the bank and say i signed under duress i had a gun to my head this is null and void this contract is null and void that's how it works even in secular world if you were pushed if you were forced and therefore in order shallow kadesh loyal in order that the jewish people cannot say later on if we didn't uphold the covenant anusima you know we were forced that's no excuse right because i gave you plenty of time god is saying or through moshe i'm giving you plenty of time you got nine and a half weeks to make a decision so too when someone comes to convert to judaism there's a lot of time involved as many of the people who i i know who have converted tell me sometimes it's a very long process much more than a year hopefully not more than two at least a year to be involved in a community perhaps another year for learning seriously so however long it takes could be just a few months could be much more than a few years it's up it's not up to me okay so we want to make sure you you know remember at mount sinai when we took the original covenant the mountain was hanging over our heads and god said to us accept it and you know what if you don't accept it you're going to find your burial place right here so on a certain level we did have a little bit of an excuse to say we were forced but at this point we entered a whole new level of this covenant and therefore there's not going to be a point of saying anusimainu we weren't forced because we were given nine and a half weeks to think about it kedera caller three lines down in the middle of the line just as the way of all oaths whenever the rabbis in the basin and the court give oaths they always allow you some time they don't say okay you've taken oath right away take the safer torah besides you know in america and maybe other western countries they give you a bible and you put your right hand here's my right hand see i'm left-handed so you're confused man you're supposed to put your right hand on the bible you know how it used to be done they used to take a safer torah a scroll and you would hold it over your right shoulder you would be holding your hand and you would swear using god's name now the rabbis were not interested in pushing this it was only out of necessity hoping the person would confess hoping the the people would come to a compromise whatever it is but you know what before you get to that point they want to give you time it's a huge deal right if people were to um make this oath they would not just them it wouldn't just be the person taking the oath would fast can you imagine the base then knowing they're putting in this person into a position was going to use god's name and they would all fast it's a serious business here okay so of course they would give him time anything so he wouldn't take the oath so but here in this case kedara koshavus and noise names they would always grant extra time uh in order for the person maybe he has regret maybe the person will change their heart their their mind that's exactly what hashem does here right through moshe he's telling them now you've got nine and a half weeks now's the time shalom yomru so they will not say hamam the irba bomb that whoa we were in shock and we were all confused no no that's why the time is allowed the elohiyalam chuhusli malay if they were granted enough time to change their mind low are you auxin perhaps they wouldn't take this oath perhaps they wouldn't have entered into this new covenant okay so new covenant in judaism is a deeper level of arvus a deeper level of responsibility and that's what judaism stands for teaching the world we are like to the nations we're teaching the world about responsibility right the other nations are talking about no responsibility okay now alternatively now i do want to go back at some point i'm only going to do two more paragraphs in the clear car and go back into the deeper understanding of these two uh the gemaras one gemara so far was in kadusan page 40. soon we're going to see a gemara in the daring but that's the next paragraph so let's see the word yo i mentioned already it's a very unusual thing it's not really happening today so why is the word hayyom used it's actually hinting to that thing that's in the sky that we all call the sun and i just want to make sure because in english the word s-o-n and the word s-u-n sounds exactly alike and not only do they sound exactly alike but people would worship the sun and you know what i mean the s-u-n and apparently apparently what they also worship the s-o-n or who they not christians christians worship the son christians they worship this what they claim to be the son of god s-o-n ah you want to talk about the fact that the holiday it wasn't christmas adam harishon created the first holiday and it happened to be on the 25th of kislev okay remember he was born in tishrei according to the opinion he was born into tishrei first of tishrei roshana and he was told that the day that he was the day he eats from the tree of knowledge and evil will surely die at least that's the way it was brought out by his wife and you know what happened they didn't die but you know what they noticed every single day the day got shorter and shorter and they thought okay we're not going to actually die today but eventually the world's going to be snuffed out right snuffed like like zero f is dust and you know what happened around the 21st of kislev oh by the way kislev in december always fall right you know around the same time so on the 21st of kislev the first year of creation it was the solstice the solstice just like 21st of december would be the solstice the shortest day of the of the year but then what happened as days went on it wasn't getting any shorter in fact by the 25th they realized wow it's getting longer and they adam and his wife made a celebration and they were praising hashem thanking hashem that their forgiveness was accepted they did shuva yes they did shuva so there is a lot of religions that relate to the sun s-u-n as a god and i don't know about china and japan and how they relate to the sun but perhaps there's also idol worshipping over there too in regards to the sun but what did i want to say that the word haiyon relates to the sun it's oh let me just fill you in more on that holiday what happened was that adam made an eight day festival that's right eight days and interestingly enough hanukkah falls out exactly on the 25th of kislev and extends for eight days just some background to that also because when moses came down on yom kippur with the second set of tablets you know what he said god forgave you and but you have to build a mixed khan a temple so i need you to i need you to donate so they started collecting and it came in quite quickly quickly okay you know what they also built it quite quickly and it was already ready to be inaugurated on the 25th of kislev and god said hold off i have a special day in the future hanukkah right now my plan is to wait until the first of nisan and they did the the inauguration of the temple began on the first of nisan okay no so keep in mind there is a lot of depth and we'll talk about it in hanukkah you can look into the archives on the holiday on the what we already spoke about on hanukkah okay i want to go back to the clear car he mentions the word haiyom and that hints to the gag el hayomi now we can translate this as the disk of the sun or we can translate it as the orbit of the sun either way if you think about the day you're thinking about from sunrise to sunset right that is what it means when you talk about the day god created the day and it created the night the day is when the sun goes through its orbit or when i say orbit i mean it's circuit or you're talking about the sun itself us the very word hayyom which means day or sun s-u-n is in proximity right aron the proximity of the word haiyom is in proximity to the blessing and the curse why to tell you this very important point kamo hashemish what's the word shemesh mean the son s-u-n it happens to be one unit it's an entity it's called the sun upon but it acts or performs two different functions in what way so what it does to wax and what it does to an egg are totally opposites the the wax if you ever left a candle on your um windowsill or in your car it's gonna melt it's gonna be a disaster so the the sun will melt the wax which is hard and make it soft and what will it do to the egg and i'm not talking about the shell i'm telling what's in it you can make a hard-boiled egg by holding it here in august we're in august in in jerusalem and if you went to tel aviv it'll take a shorter amount of time right but it will become a hard-boiled egg or a fried egg what else we'll do it will mask your penne hakoi base if you ever remember the time we used to go to the river and wash our clothes right so you go out and you're you're outside and you're washing your clothes your face becomes a little bit darker from the sun call it a tan call it color whatever you want to call it it's but it darkens it darkens the face of the launderer but what does that sun do to the actual laundry somehow it has an effect on the dyes and it bleaches it it whitens it eventually you lose all the dyes so you see that the one sun can have an effect positive or negative if you want to call it that it can change something hard to soft something soft to hard it could also make something dark white darker or dark whiter and all these changes that are taking place keep this in mind the kol hashinnuyim halalu all these changes hashemish they're not actually coming because of the s-u-n because of the sun itself right it's rather kimizade mccablin because of the molecular structure of the material that's receiving the heat of the sun or the effects of the sun this is exactly the way the blessings and the curses are as well we decide if we want to be blessed or if you want to be cursed we decide and then we follow through with actions and our actions are ultimately going to determine so too when it comes to the blessings and the curses we know that they're coming from hashem there's no doubt but guess what it's not god's that's causing the the the result it's you now how do we know we're going to go to malachi that is malachi chapter 3 verse 6. i think you will find it here on this on the source sheet number 11 and it says over there towards the beginning for i hashem i am the lord los ange i have not changed god does not change that's another idea besides there's no such thing as a new torah the new covenant means a deeper relationship got it of course that's what it means i do not change the torah does not change ella hashino where does the change come from from the aspect of those on the receiving end and we also know in malachi i'm sorry in lamentations chapter 3 verse 38 it says from the mouth of the supernal being lo tait say nothing good nor bad or where you want to say both either way it's like it's not coming from hashem the good or the bad now let's look let's look at rashi to understand what that means meaning right from the mouth if you want to say by the command me peon neither good nor evil come if you attempted to say that this evil did not come from his hand then where did it come from how did it happen it was just coincidence this cannot be because the truth is both evil consequences and good consequences meaning reward and punishment blessings and curses occur because um he who has commanded and they came to pass who else was that unless it was the lord so we see by his command both evil and good come so why should a man ever complain i know a few people a handful of people they complain about life listen and they say yeah i'm all right i'm good listen i can tell you they have personality issues you know what i mean if they're not sinners they're causing the bad things they're causing it themselves and they don't even realize it it's time to wake up smell the coffee and work on your character right i gave a shirt last saturday night it should be up this i'm going to post it this saturday night and it's being loved everyone desires to be loved who doesn't want to be loved everyone's looking for a relationship but you know what you have to be loved you have to put yourself in a position where you're kind and you're considerate and you work on your character and i don't like to use other religions words like karma and whatnot let's use our own measure for measure me to ken negan meter as you look into the water and the face is reflected back so to the heart of other people when you judge people favorably when you look upon people lovingly when you act in loving fashion it will come back to you measure for measure okay so let's go on now to the rest of the clear car and he mentions as in a medrash which we don't have in front of us by the ikeda he says basically the same thing okay the last paragraph in the clear car but i'm telling you we're going to go deeper into those two gemaras a little bit and it's like this alternatively we find in gamora nidarim page 8b now this may come as a surprise to many right there is such a thing as gehennan hell we'll find out the gomorrah says aim gehennam there's no such thing there's no such thing oh oh wait i didn't finish except there is but it is it's not let's see what he says aim gehennam there is no adam in the future except what's going to what's what's going to happen what hashem is going to do is going to remove the shield or a sheath he's going to take the sun out of its enclosure right now we know it's like i don't know i shouldn't say i know according to the scientists it's extremely hot the core of the sun the out of the outside of the sun the fact that we're able to get any kind of heat from the sun we're 93 million miles away that sun is hot trust me and there's such thing as as solar flares sunspots storms right it's unbelievable but at some point in the future hashem is going to remove the sun from its shield and that's going to be really hot okay and i'm not talking about what is that thing they talk about on the news global warming climate change this is beyond that there's not even there's no reason to even have that discussion i mean there is because we care and we have responsibility for the environment but i mean to the extremes they take it i'm not so sure but anyway we have to be we have to guard the environment as much as we possibly can but not go crazy about it so it says in malachi malachi chapter 3 verse 19. what does it say over there i'll tell you i know i have it here okay number 15 on the source sheet now behold the sun is coming it's but in hebrew it doesn't say sun right you could read it as the sun is coming and it's glowing like a furnace and all the audacious sinners and all the perpetrators of wickedness will stumble stubble will be stubble in other words they're like they're going to burn up like straw and the sun that comes shall burn them up now that word also is not sun think about it twice in this verse we have the word sun in english and it's really the word hayong remember how he described to you the word hayom is symbolic of the sun s-u-n for lo the sun comes glowing like a furnace and all the audacious sinners and all the perpetrators of wickedness will be stubble and the sun that comes shall burn them up and it will leave them neither root nor branch says the lord of hosts look at rashi rashi says right there the instance of yom is an expression of the son s-u-n for so did the sages state there will be no gehenna in the future but the holy one what you're going to do the holy one blessed be he he will take the son out of its case the wicked will be punished thereby that's the curse and the righteous will be healed thereby that would be the blessing this is the meaning of the verse we didn't even read it yet the second verse in other words that's by the russia by the reasoning that's verse 19. and the hayyom we see means the sun but when it comes to the righteous look at verse 20 it says then the son of mercy s-u-n and it actually says shemesh it actually says it is me and will shine for those who fear my name shemesh sadaka a righteous son s there's no mix-up s-u-n is the sun in the sky and that is what the verse is talking about the righteous sun that is or we're a a if you want to say the son of healing sadaka no righteousness in other words it's doing it's like charity and the healing is in its wings okay now the rest of the verse is important we're going to talk about later so we'll say now then you will go forth and be fat as statin calves meaning you'll multiply and everything will be really nice okay so far so good then the clear car ends off well he doesn't let nothing says therefore we understand now the word hyom referring to the sun s-u-n that is what that one entity is producing two different um results the blessing and the curse it's from the sun that that orbits the sky that is where tim sheikh that is where we'll be extended from the blessing and the curse now we know there is no there is no reward in this world so it has to be talking about the world to come now the world to come there's a major discussion when and when what is that how do you describe now the the the rambam maimonides holds that the world to come is where your soul goes after you die now he know we all know that he believes in the resurrection of the dead so the world to come according to the rambam is almost like purgatory wherever it is your soul is going to remain temporarily until the resurrection of the dead and that is where you would experience the punishment or the bracha the might the ramban nakhmanides and many other most of the other sages hold when we use the word the world to come we're talking about allah we're talking about what the resurrection of the dead okay so now the verse says to us how do we know this is all about the reward in the world to come because if you read in verse 30 verse 30 says well are they not on the other side of the jordan in other words right now where this speech is being taken place is in trans-jordan the eastern bank of the jordan river so he's describing moshe's describing where the these two the blessing and the curse is going to take place and he says in verse 30 are they not on the other side of the jordan far in the direction of the sunset meaning to the west in the land of the canaanite eretz kanan that dwells in the plain far from gilgal near the plain of moura i mean this is what kind of script description is this it's it's it's really weird if you think about it that moses is using all these words to describe something why doesn't he just use the word west why does he have to use the words after the way of the setting of the sun so the setting of the sun right king solomon the most genius brilliant wise person who ever lived right talks about under the sun in in where we're at now under the sun takashi is the ulama is this world okay but that's where the sun is the sun traverses our skies in this world in the world to come it's called the sun has set the sun is set means you're dead you're gone you're not you're no longer in this world so moses is describing this whole blessing and curse whatever's going to be waiting for you it's going to be waiting for you after your son your son has set okay um i'll just read the rest because he says this verse is giving us all kinds right the verse itself verse 30 is giving us all these signs and borders much more than if you were like if you were selling land right you would describe the land okay it goes as far as this pole as far as this lake as far as the bottom of that mountain as far as the edge of this lake whatever it is you would describe but here you don't as far as the sun goes who talks like that you don't you can't describe a piece of land like that obviously we're talking about the moses is talking about the time of the receiving of reward and punishment and that is through the setting of the sun meaning in the world to come okay that's as far as the clear car goes what i'd like to do is to speak about the gemara in kedusham okay so basically it's interesting because the gemara begins by telling us a brighter a brighter is a missionary source but it doesn't have the same authority of the mishnah but it's the same time period that the rabbis you probably have it on the uh oh oh the people on i sent it in the email i don't have copies for you i don't think um sorry about that but you do have it in english somewhere okay we're in um conducion page 40 um okay you see it on the page it's number two on the source so the rabbi said a brisa that every person should imagine to themselves as if they are partially it's on page one okay as if they are partially halfway through like you know like we said in the beginning you have scales it's on page one on the source sheet you got it okay so you go on the scales and half of you right half of your the scales have your merits all your good deeds all your misses and the other half so this is how a person should imagine himself now let me ask you a question because we're going to go deeper into this i mean that's what you're supposed to do you're supposed to think of yourself as a benoni why why what's the benefit see if i think of myself as righteous maybe i'll rest on my laurels and if i think of myself as evil maybe i gave up all hope in other words can i be honest with myself i think myself is pretty righteous i probably do more good stuff than bad stuff but you know what no i might rest on my laurels i might not do that extra good act and what about if i if i if i really was evil i might give up hope of ever affecting the world so that's why it says look at yourself as if you're half half and that's what a benign is abandoning is right in the middle now if you do one mitzvah how praiseworthy is this because you actually move the the scales to the part to the merit now again this is the brycer the rabbi said and we're talking about an individual what about if you do one of vera one sin oil woe is to him that he actually determined the scales to the negative okay now how do we know this there's a verse in ecclesiastes 9 18 it says wisdom is better than weapons wisdom is better than any weapons you could ever have but listen to the last part the echad it means one sin one sin ya'abe tovaharbei can destroy so much good do you understand what's happening here unbelievable and based on that just one sin that a sinner did he can cause such loss right he loses so much good i think that is pretty clear however comes rebbe eliezer and he is going to tell us now the question is when you see two opinions is the second opinion adding to the first or is it arguing with the first so the truth is it depends where the word omer is if it's omar rebi eliezer there's a good chance that he's just adding when it's rebelliour by ruby shimon oymer there's a good chance he's actually arguing so we'll we might see later on the depth of that discussion but what is he adding he's saying he's claiming the entire world is actually judged on a majority however the majority is now the question is are we talking about the majority of righteous people versus non-righteous people or the vice versa or we're talking about actions so guess what it's a relief because even if a majority of the world is evil we're going to determine that one good action could actually change the whole world to the positive so here we go need even the individual is going to be judged according to the majority again we don't know what that means yet and then he describes if you do just one mitzvah awesome ashraf great praiseworthy what do you do through that one mitzvah he brought everything to the side of positivity in the scales of the world and that kolha olam not only did he bring himself but what did we say in the in the clear car you affect the whole world so you are in the middle and imagine the world being in the middle and just one positive thing can not only affect you but will ultimately affect everyone around you again back to this idea of responsibility what if the guy trans the person was oiva vera ahaz transgressed one did one transgression oilo wrote him shakira tatmo therefore he took himself to lekhof he took himself to the negative that kola olam as well as the whole world the catholic but guess what rebbe rabbi al-azhar ben rabbi shimon is using the same verse how do you see the same verse the same verse says in lamentations 9 what does it mean according to him this word this verse because on account of one sin a singular sin that person does he's he can cause a loss not only to himself but to the entire world such goodness now i want to look at the comments i know we read the whole thing quite quickly but we're going to go through the comments so aleph is referring to the person who did one mitzvah he's able to determine the scales to the positive side even if he didn't do the mitzvah he didn't actually do a mitzvah god can still lean it to the positive side um eno sadiq gamar because he's not a completely righteous person but he did one act okay the rock shocked the only way you can be considered a completely righteous person is when you're you're um now this is not going according to the tanya and khabad they hold if i'm not mistaken that it's someone who never sinned we're talking about someone who just has a majority of positive acts he's already considered a complete sadhik and the enyakov yunyakov writes sorry wrote atmo this is interesting that he writes that you need to view yourself as if you're 50 50 as if you're halfway there because it's hashem hashem through his mercy unbelievable mercy he'll take it and put you to the side of merit if you do that one positive act or below zahayuruba avonu's because without that you would have been a majority of sins okay now that is going on this idea that if you do if one sin can cause a great amount of loss the meiri explains the reason that one should see themselves as a baner knee a bananee is the person who's in between it will awaken within you you you want to stir up within you if you feel like you look yourself as a vein or knee it means you're in the middle it'll wake you up in order to do something to cause the scales to be uh in the merit and about the the eights joseph adds an explanation the cavanagh of this statement the intent of the statement is that one should not see themselves as righteous now even if you are you'll understand this don't view yourself as righteous see yourself as a banony because then you won't be worried that if you oh i'm such a righteous person i'll just do this one little sin well guess what if you view yourself as a baner knee and you do that one little sin you're talking about you're taking yourself and the whole world to the negative but if you view yourself as exotic and i'm not saying you are you might be lying to yourself right how often are we not honest with ourselves right so we think of ourselves as sadiq and we do well i got so much it's called resting on your laurels i have all these merits in my pocket like so what i can afford one little sin well you're fooling yourself what if you're really a banner knee right you won't worry of doing it there at one vera and you think you'll still remain with all these merits in your pocket and similarly though you're outside russia don't look at yourself as evil even if you are look at yourself as a banony why because if you look at yourself as evil you won't think about doing the mitzvah that behold you you you will think you still remain in the negative it's basically giving up hope right and rebbi nachman mibrezlav says right ain't ya never give up hope there's no such thing as yayush of desperate that's being desperate of no hope in this world ella lay olam yiratsu mabenoni really always one should look at themselves right down the middle that's how you should think and imagine yourself and really consider to do that one mitzvah kevan because doing that one mitzvah you will determine you'll help your scales be balanced towards the merit the vera and you'll be worried about doing any even one sin kevan because going through that process of that one sin you will determine yourself going to the negative okay now this is an interesting thing and i want to just mention we will look in the back when we talk about every person should look at the whole world as if as if what as if whatever you do and whatever you do is going to determine your outcome and the world's outcome are children obviously children are not judged in heaven so maybe they're not part of the cheshon they're not part of this determination of their acts or we don't count them it's a possibility we'll talk about that at the end what about non-jews are non-jews come on they're part of the world aren't they are we that set that center that we think when it says the world is talking about jews it might be we're gonna have to see so i'm begging you to hang in there to the end okay let's good let's go on to dalit dollar in the down below says like this i'm looking dahlin is help me out here these numbers are so small here it is so if a single person also gets judged after the world is judged after the majority that was the point of giving we'll talk about are children and non-jews included in the count and what about dhalin when a single person is judged after the majority so um that's the very reason that a person needs to understand and think about it that the world is dependent on him you're carrying the world on your shoulders every single person here now uh hey or are we talking about only the jews let's find out but we'll see it soon hey is talking about this idea of that um if you're if you you should view yourself 50 50. so that's based on rashi however according to the rambam the rambam is speaking shiddah bear said that this is speaking enol of minions the whole time what were we thinking that maybe it was fifty percent of the world population is righteous fifty percent of the world population is evil no el fi minions but rather according to the actual merits and the negatives the actions we're talking about the actions themselves and the enyako writes that rebbe eliza sonora besimon was actually thinking that even if the person himself had a majority of one or the other the master just one action it doesn't matter if you had more evil or if you had more righteous things all you have to do is one good action and you're able to do what to to to make the whole world in the positive side kavan the feminist parts because we're not considering the fact that there might be a majority of evil people we're not looking at the people we're looking at the actions we're only looking at the positive actions and so too that's how the rambam explains it um vove is speaking about this idea of uh the whole the whole world will be determined for the positive by that one action so basically he says if the world happened to be had been filled with majority of sins you're going to think well it's not going to help doing one positive act ke manchu asmodai in ruba vuonos especially since you yourself have a majority of sins the kevanshu and you of course you're going to think since you yourself are not meriting anything through this positive act then you're not able to to change the world in in mitzvah zoo you say what is this one mitzvah going to help i'll derek masha amro so there's a concept in in the gemara that says before you can help anybody else you have to fix yourself you want to give rebuke you better make sure you're not guilty of the thing yourself but the phrase is kashud atmakha ornament yourself first make yourself beautiful and only then can you help make other people beautiful okay and then zion is going on this idea of the whole world if you can change the world through one mitzvah great well here it's actually the opposite so if you do one negative thing you the whole world is going to be judged negatively and that's when he says that's how judgment works even barack who sees the world right he's rosh oil and mach really he's going to see it towards the negative the choice of adan is a deacon but you know what he's going to go back and he's going to judge the individual righteous people according to their actions and he will still save them so keep this in mind that it's not the end there will be a salvation of the righteous people in the end just like we find by abraham now if you go to genesis chapter 18 verse 25 i think i have it here somewhere um it says like this it would be sacrilege to you to do such a thing in other words avraham is negotiating with god he wants to destroy saddam and he's bargaining if there's only enough righteous people the world would be the whole world would be saved right so he um he says it would be sacrilege to you hashem to do such a thing to bring death upon the righteous along with the wicked so the righteous will be like the wicked it would be sacrilege to you shall the judge of all the earth not do justice in other words avraham stood up to god you're not going to destroy the wit the righteous on account of of the wicked which is true okay and this is hashem actually agreed this was in the beginning of negotiation where they got down to 10 couldn't even find 10 but he was willing to and there you say that hashem will save the righteous anyway then is speaking about this idea that if you if an individual does the sin then so much is lost so that's where we get into this idea of remember it began with the bryce of the the rabbis versus rib so this comment says this is a this is regarding this argument between rebel azar and the rabbis on based on that verse the echa on one sin that he did one action that he did through that action that's where it was judged the whole world negatively whereas that's according to what the rabbunum but allah explains what does it mean one sin simply we're talking about the individual who sinned okay so let's move on i just want to go back to you don't have it either don't worry there's comments in the back of the gemara that discuss these two ideas i mentioned already what about children are children included in this accounting so the answer is going to be no because they're not bar on sheen not until they actually reach depends in god's eyes they're not even going to be judged until the age of 20. in this world as soon as they turn 13 they're going to be judged they steal or they do anything that requires lashes or even the death sentence once they reach 12 or 13 respectively men and women they are responsible in this world but hashem has a tremendous amount of mercy and actually overlooks and forgives they're not held accountable so there's no judgment really so when we talk about look at the whole world they're not going to be encountered in that okay what about gentiles so rosh hashanah is coming up and i remember learning this last year was the most amazing idea that you know that not jews and non-jews actually count days differently right we begin at sunset they begin at sunrise that's true why is that believe it or not the gentiles are judged at night and the jews are judged during the day so rosh hashanah night and this is judgment for all mankind all mankind is going to be judged so they're actually human beings right non-jews gentiles are still going to be judged but not in the way this gamora was discussing they're not going to be included in the for two reasons two reasons why he says since going begin okay even going we have to say going included in the world but you know what his words are pushed off it's impossible that it's they will be judged but it's not the same judgment so you have to know the jew and the gentile are going to be judged differently that is going to be the first answer that perhaps we're not talking about the gentiles in this regard in this madrish in this gemara and furthermore he brings down in the measure shane's [Music] shot the time of judgment is not the same shadinya shroud beyond the jewish people are judged in the day whereas the dead in the but lila so that is uh some insight into perhaps why now there's a tremendous amount of other uh details that i'd love to go into but we'll have to hold that off for another time so what do we come down to it's all about responsibility right it really it's an amazing idea um and some of the students here we've discussed this idea it's a tough one but that is what the new the british this new covenant going into the land of israel okay and taking the torah a step further taking the commitment a step further taking the relationship and deepening it between us ultimately we are responsible and there are so many righteous gentiles who want to be close to the jewish people they want to have a relationship with the college barucho and i'm going to tell you the secret the secret is through the jews it's through them how listen conversion is only one of the possibilities we're not encouraging we're not pushing it we're just letting you know it's it's obviously it's a fact but you know what being a righteous gentile knowing the torah is true knowing there's a special mission that the jews have in this world and supporting them in their mission what's the word defending them in their mission right if you are a right you know there's a dead there's actually a a halal what is a righteous gentile right as opposed to a regular ben noah who just keeps the laws we're not going to talk about that right now we're talking about something else in the state of israel there's a law called the righteous gentile law it's not yet according to the torah but yet any non-jew that saved jews in the holocaust can make aliyah and their children and their children's children and we know people today non-jews who are descendants of these righteous gentiles they have a din at least i shouldn't say dim they have a status in the state of israel as a righteous gentile i'll take it further bazrat hashem soon in our days we'll have the status of a gertosha we don't have that today in its fullness but we will bizrat hashem and a jew who goes before a basement and publicly pronounces they want to keep the seven or high laws and they've abandoned idolatry and they've done uh they keep the seven laws as best as they can not only they can live here in israel but they will be treated as equals okay not as jews but as equals okay follow what i'm saying and that's the most amazing amazing concept so with that in mind i hope that it you took to heart right what we're talking about taking responsibility the jew seems to take responsibility for the entire world and therefore they have a lot more responsibility on their shoulders and we have hopefully billions of people who are supporting this mission in every possible way and we invite you to be a part of it in any way which you feel fit and with all that i say have a great life great travis khoristov shauna tova all the good stuff and we'll see you next week [Music]