Who is The Rebellious Son? Aren't We all the Children of Hashem? with Rabbi Aaron Dovid Poston

[Music] Shalom Al everybody welcome back to the M welcome home to Torah a warm welcome now I want to mention that we did open up sponsorships for this year and it's a big Mitzvah so we have already a alam we also have a alas to yovel and we have a for a dear friend of mine Kim AR Ben RKA okay that's the first announcement the second one is we always deal with fundamentals and tonight is no different we base all of our um I'm going to say kushim based on the outline of the CLE car and I always mention that there are Hebrew sheets that we work with you don't get the color sheets but you get black and white if you go down below into the into the the uh the description box in the YouTube video and I suggest we will we really want you to learn some Hebrew and perhaps the only way to understand the shear is even if you know a little bit of Hebrew um so that we encourage you to do that you can also find it on the Ia website I want to mention that we're also we just reached over 50% of our uh sadaka fund that we're collecting to give out for the holidays and there's also a link down below it's a big Mitzvah to give whether you give to yanet to distribute or uh your local rabbis it's all good just reach deep down in your pockets and give the next thing I want to mention is brace yourselves this topic tonight may not please Jewish people now towards the end however it may not please Gentiles so we're going to cover all the basis we're going to make some Jews feel very uncomfortable and we're going to make some Gentiles feel even more uncomfortable able so stay till the end one thing for sure one thing for sure is that we're not politically correct we we use the Torah as our guideline and it's not based on uh polit political correctness we're only preaching God's word and that is in order to help improve your life in this world and the world to come okay with that in mind we're going to be dealing with a subject called the Bor which means the Wayward and rebellious son and the clear is going to take it to a whole another level and I'll just begin with a famous statement in gamorra San hedin 71a that the rebellious son never was and never will be so why are we learning it what's the point the cleard begins although I really should begin with the verses okay let's start with the verses in in the in the Torah itself in Deuteronomy CH 21 you'll see from verse 18- 21 I'm going to read most of it in English there's a few pieces I do want to stress the Hebrew if a man has a wayward and rebellious son who does not obey his father or his mother and they chasen him the Hebrew word for chasing him meaning to instruct him and to uh try try to discipline him is the okay and then he doesn't listen to them okay we're also I should I I actually skipped even the words for rebellious and um Wayward are now we'll see the rashi rashi is going to explain what those words mean and we'll continue in the English he doesn't listen to them his father and his mother shall take hold of him and bring him out to the Elders of the city and to the gate of his place and they shall say to the Elders of his City this son of ours is Wayward and rebellious he does not obey us he is a glutton and a guzzler meaning he's eating obsessively truth is he stole money he stole food and he used the money to buy food and he's overeating meat and he's over drinking wine now in the Hebrew it's z v okay let's go on and the men of his City shall um shall Pelt him to death with stones so he shall die so shall you clear out the evil from among you this is a very important verse and all Israel will listen and fear all of Israel keep that in mind all of Israel will will hear and fear okay now Rashi right away mentions what is the word so rare it's based on the word SAR SAR means to deviate it's to go away from the proper path and the word rebellious in in was Mor which is really based on a Hebrew called M we just read in chap 17 in Deuteronomy about a Zak M okay so that's the same word and they shall chastise him now first I'm not going to read the Rashi but basically the the initial ideas that his Witnesses and is going to be a based in and the first thing he's actually going to get is flogged flogged means lashes and then he goes home and he still does it even worse okay so then he's going to incur what we call a death penalty now the important thing that Rashi mentions towards the end is that the Torah is looking ahead what does it mean first of all he's not guilty of the death penalty for stealing and over drinking however the Wayward and rebellious son is executed on account of what he will become in the end in other words the looking for to what this person has set such a very bad precedent I'm going to call it destructive not just destructive to others but self-destructive as I'm going to point out shortly but he will hurt others to the point that the Torah penetrates to his ultimate intentions eventually he will squander his father's money seek what has become he has become accustomed to not find it meaning if he's like it's like a drug addict right someone who's like used to a certain amount of drugs every day and he can't get the money to do it so he's going to end up stealing and he'll go to the crossroads and Rob people now a robbery might not end in death but if what if somebody wants to defend themselves or if he uses a weapon in order to try to rob the person so he may end up and probably will end up killing them thereby in the end incurring the death penalty so this is what the Torah says the Torah says let him die innocent of such crimes right now he's not guilty of the death penalty but nevertheless we're going to let him die in an innocent fashion put to death rather than let him die eventually the death penalty for the actual crime that has a death penalty to it now I just want you to embed in your memory this last point of the Rashi because when the c car decides to take it to a whole another level H we should really take to heart these words and understand them well so go into the clear and he says like this when there will be to a person such a son as a rebellious and wward Son theal tell us inor hedin that 71a that never was and never will be so why does the Torah write it all what do we need to know such a thing it never was and never will be Ella the answer the gor gives is now what does mean doesn't just mean to learn it right you might think okay you get for learning Torah so we'll learn the Torah no d means to find a some novel idea that is pertinent to one's life that will sit on your heart that will change you that will make that will be meaningful to you and receive word reward for that now be that's pretty much where he's quoting the gorah the gor ends um but I do want to show you the gorah itself because at the very end of the gorah and there are different opinions rabuda and rabish shim both say it never was and never will be but they give different reasons why rabuda basically is saying that because the laws are so stringent meaning the parents have to have the same voice that you have um you ha you have um they have to eat a certain amount of meat a certain amount of wine I mean this kid has to be exactly between the age of 13 and 13 and 3 months in other words it was a day before or a day after he can't be this so in other words it never happened because it's so impossible to ever fulfill all of the requirements that require this person to be uh aor Rish shim however says that there was never anybody that rebellious which is very interesting okay now RAB yonatan he says and it sounds like an argument RAB yonatan says this is not so because I actually saw one and he says I sat on his grave now in the uh in the highlights here it seems it seems what he means is I actually saw a young child accused and executed and there really was one as opposed to what I'm about to tell you I heard in the name of ROK Miami Beach and he said that what yonatan is saying that I saw one I sat on the grave what he means is that this person is so self-destructive that it never got to court I know that's not what's implied here but according to and that makes sense as well that this person is so self self-destructive you know whatever that means whether it was a suicide whether it was an overdose whether it was you know pulling out a weapon and not knowing how to use it and the other person was much older and experienced and took the person out however it is that this helps resolv the conflict whether there ever was one or wasn't one um okay so based on that the cleart continues to say nevertheless we are obligated there seems to be there's placed upon us an obligation to at least explain this and I think he's basing on the word that we said earlier if we can look into it I think that we can come out with a better understanding of why the Torah writes this matter as he says L if it never happened and never will happen there's no existence to this story line This narrative then why are we learning it he's taking us for a little bit of a journey in a second but what does it say in our verse as I mentioned this is most likely it's verse 21 at the very end it says and all Israel will listen and fear it's very important because what do those words imply first of all he says we don't see those exact words by any other Mitzvah why is it written here that all of Israel will hear and fear more than any other of the 612 other Mitzvah it's written here that's his first question and he I think he has a very brilliant answer not only that he says V furthermore l why does it not say here you know I just mentioned the word OD OD means furthermore in addition to it says in by the Zak mamre by the El by the rebellious Elder in chapter 17 verse3 very similar words when the Zak M when the rebellious Elder is then killed it says all the people shall listen in fear doesn't say call isra why does it say I'm over there and Israel here that we'll have to investigate but in the meantime it's very similar because it says they will right it says they will listen and they will fear which does not appear in our par by the rebellious son which is translated as they won't they won't act such horribly um you know wantonly anymore OD see the word ode furthermore again what does OD mean again in other words it's finished once you put this elder this rebellious Elder to to death that's it nobody's going to act up anymore but it doesn't say that in our parti with the rebellious son and I think that's a fantastic question truth is sometimes you don't understand how fantastic the question is until you hear the answer but he says so we see those words and shall not act willfully anymore back in 17113 so he begins his answer perhaps the reason is what's behind it for the very reason we said that the rebellious son never was and never will be you know what our para seems only written in order that the children should listen and the children should fear right but who else we talking about a 13-year-old child son so he should learn the lesson and never become such a rebellious uh student child at least at that age when he right at least during those months now remember our verse says all the Jewish people all of Israel will hear so that all the Jewish people should hear this para about the rebellious son and what the Judgment the final verdict is nobody wants to be put to death the and you know what's going to happen the children will then have a proper healthy fear so that they don't disgrace so they're not appearing as rebellious in front of or in say for the sake of the honor their parents this should instill in them how important K aim is that such a decree such a verdict can come down so it sounds like it's for the children's sake so why does it say so the cleart points out again in chapter 17:3 it says that when the rebellious Elders is put to death so it shouldn't happen again so you shouldn't have any uh such horrible sin amongst Israel ever again what's the language of OD is it means something that already took place OD so it shouldn't happen again something that already took place shouldn't happen again the Zeno in this our case it never happened it never happened saying the same thing in different words right that the rebellious and Wayward Ser never happened the only reason according to this paragraph the first paragraph We read some it up the only reason that this paragraph Was Written was in order to instill hopefully a real true fear a awe um and and and fright amongst the Suns so they don't Rebel now that's the summary of the first paragraph now we're going to get into I think this we call this is his Kish aish of the clear he says this concept is very difficult to me because it does say is go back to the words all of Israel should hear if it was really for the sons as we just summed up in the first paragraph boyar shouldn't have said all the children should hear it sounds like from what we summed up that the whole reason to instill this pad this fear was for the sons for the sake of the children now there is a period And what I want to say is what he's about to say the zoh zoh the zoh is Dar use the words darash DARS out expands and gives AES that this par is really not only and maybe not specifically speaking to the sons but to K Israel now he doesn't bring down what the Zohar says so I'm not sure what he says what the CLE car is about to say is in relationship to what the Zohar says but for sure it's referring to krael according to the CLE car as well so now I think what you know what I think the clear is about to say is that the the Zohar didn't even need to say it it should have been so obvious to every one of us that it's talking to is and not to the children cuz he says I don't think you needed the zoh heart to even say this that even if you just look at the most simplest meaning of the verses without ding there's an amazing unbelievable uh to rebuke to the Jewish people themselves and this is where I ask everybody to please put on their seat bels because what you're about to hear should change your life we are in the month of el we're approaching not just rashash Shana not just yam Kipper but the 10 days of chuva right the whole shebang is right around the corner we're listening to the show for being being blown every day we're preparing ourselves for the great and awesome day of judgment hopefully every day anyway through the year so now he says like this you know why there's this unbelievable awesome rebuke to the Jewish people because the Jewish people are called buim okay so I think it's in isah and the number of the children of Israel shall be as as the sand of the sea it's in Hosea 2:1 which shall neither be measured nor counted and it shall come to pass that instead of saying to them you are not my people you know what's going to be said it shall be said to them the children of the Living God that they are Ben El so now think about this this description of the rebellious son he's a son and his relation to his parents and there's something highly dysfunctional going on here and that's like an understatement and yet the Jewish people need rebuke because we I'm going to just spill it out here we are called God's children and you know what a child thinks I got pexia you know what protexia is it's exactly what it sounds like I don't know how to describe protexia anybody have a better word I mean a a synonym you know yeah like you know inside connections kind of inside cronyism like cron crony like Insight okay you know that you have this connection the special connection this special relationship that cannot be broken and I can do whatever I want okay this could be a Pitfall for the Jewish people keep this in mind what we just said so in um the cleard goes on and says there is to be concerned there is to worry perhaps this is hashem's concern that we will rely on this by saying the following so what we're about to say under quotes is a mistake even though it's true you understand it's true that we are the sons of God and we do have a special relationship nevertheless we might say this after the fact that we are considered the children of God if we ourselves become such rebellious children to God God keep in mind what it says in numbers 23: 211 he does not look at the evil in Jacob this talk about hasem that God will be like a m we're going to describe that word shortly he will not look he will not glance he will hide his own eyes and he has seen no perversity in Israel okay Mo that the Lord his God is with him and he has the king's friendship that this is a problem that if somebody says this in order to try to slip through the cracks and think that now this is it happens to be true that hasem is fully merciful on his children it's true but one is relying on this that's going to be the problem and by continue by saying no that Hashem will have such Mercy he won't really care what I'm doing he'll Overlook he will that he will Overlook that he will nullify okay some aspect of you know overlooking to be a vran he will Overlook the way just like a father overlooks the uh the the the the not so nice behavior of his son the this is what they will continue to say meaning us he overlooks okay and that's not necessarily a good thing for us to rely on now this is the kicker here it says in chapter 32:5 which you'll see in number nine it says I mean you really have to be able to SW follow this destruction is not his not hashem's it is his children's defect you crooked and twisted generation bav mum okay it's a door this the children's defect what is the defect that the children have this is us this is our defect that we're relying on this unique unbelievable close intimate relationship we have with Hashem our father who's who yes is merciful I'm read the whole verse it is this how you repay the Lord you disgraceful unwise people is he not your father your master he's not only a but he's K he created you he made you he has made you and established you okay now look at the Rashi on that destruction is not his Shak L is to be understood the destruction is theirs meaning it's our fault because we took advantage of this relationship or we were relying on this relationship it is it is his children's defect the defect that we have is that we know that we're Chosen and we're relying on that they were God's children and the destruction they wrought is their blemish it is his children's defect the destruction was his children's blemish not his blemish it's our blemish the very blemish is that we consider ourselves maybe in an exaggerated way in an exaggerated way this is going to play a part what we're going to talk about the Gentiles in a short while an exaggerated way so let's go on we're like six lines up from the bottom meaning to say from the very fact that we are called his children Z this is our pit this is our downfall this is our defect this could be our worst problem because if we rely on it and we end up doing so many more sins because of this it means packages and packages and we're going to end up relying on our father and that we're relying or we're trusting that our loving father will not chastise us will not afflict us with let's say the you know the strictest letter of the law that he'll grant us leniency don't do that don't rely on that this is the this is why the Torah is telling us that this is really what's happening that hasem is yes he's a loving father just like every other father but just like the Torah tells you that a wward and rebellious son eventually has to be taken out flogged first but eventually taken out this is the truth a even a Earthly father and therefore hasem as well that the Earth father is obligated to bring that child to the court to even translate these words are difficult and to hand us over to death is and it's because of this it's through this that as the Torah verse says it doesn't use the word bu it says all Israel will hear and they shall fear and that's through US listening to the par being read all of Israel theem we will come to hopefully a healthy a healthy all and fear of Hashem and just not rely even though it's true that Hashem is a merciful god nevertheless not rely on the fact that we are called that the truth is even the court down here in this world is that the father is obligated to bring the child to the court based in shalal the truth is the heavenly father is also obligated to bring his children to the base than above get this clear Hashem really yes is merciful ultimately even when we get Afflicted it's really to help us improve it's all for our benefit but don't think for a second that you can just rely on that and get away with it and think it's a free-for all and the world's hefer the world's Not heer There Are Rules there are we call it uh systems put together in nature that God created and we have to stay within the Spectrum right out don't go outside the Matrix Let's uh do what the Torah says now I mentioned in the beginning that this is not good news for the Jews but I said there's also some very interesting not so good news for the Gentiles now what made me think of this CLE car doesn't say this this is and it's not me although I will say I do have a KES I'm only going to scratch the surface I think what I'm about to tell you deserves an entire class all on its own but I was asked a couple Saturday nights ago in a Ben Noah class that I was giving about chuva that of course we all have to do truva this Russia sha coming up is when man is judged and we know from kazal throughout Tom bavy Right throughout kazal that all men all human beings are being judged in fact the first day in the morning of rashash the Jews are being judged the second night CU it's two days the second night after the Jews are judged then the Gentiles are judged individually as well not just as um as a group okay it's a serious holiday we'll talk about it more BM before rashash but somebody asked me in the middle of my class which was live and I tell you I don't like to be asked questions like that not like this one and it was based on a rabbi who I happen to know but I said don't mention the rabbi's name just tell me what he said he said that uh it doesn't help non-jews to do tra there's no such thing the rabbi said it the rabbi said that there's no point no point he didn't say that but this is how they understood it they thought that there was no point the rabbi said that the truva of the non-jews doesn't help and he brought in some very interesting verses and he actually quoted also the gamorra in the sorry in the um the jum tud that actually explains before before any further my first response was either the person listening didn't fully understand or the rabbi left out information or he was using it for purpose for hyperbole purposes and the truth was this was none other than a very dear friend of mine Rabbi Daniel gladstein who whenever he comes to we have him speak for y he's amazing and I listened to the sheer and about seven8 minutes in he says exactly what this person claimed that for non-jews chuva doesn't help and he quoted the the gamorra and in the Rami and it does and I also said I said what do you mean nve you have nve it's the greatest example that that non-jews can do chuva and that it's accepted and the same gamar right it's first of all in the B clearly says that in nve cha was accepted there's no problem God loves the TRU of the non-jews that's the tomw B the Yushi says no and that ninv was a trick and the only thing that happened in ninv was that the den was pushed off it happened that n was destroyed much later okay very nice so I picked up I I I listened to Rabbi gladstein several times and I got from his secretary assistant the the sore sheets and I went through them and it was mindboggling but the truth is what he was using was what we're talking about here that you should rely we have to know our place we have have an unbelievable intimate relation with Hashem and we are his children and that should be a motivation to do cha not an excuse for not doing chuva or not an excuse for doing more sins that was his message okay and he quoted from the Yami but nevertheless there are several verses okay so basically if we actually read about in in the story of yonah that the um this chapter 3: 5-10 mentioned that these people really did they actually believed in God right they called for a they called for a fast and they actually put on mourner clothing all the way from MD right from the elders to the younger people uhu elim they really shouted out to God each person really Dida they changed they um they left their old ways and from the evil ways and from whatever they stole from their hands now interestingly keep in mind it says in their hands we're going to see thei that this was a um a scheme they were cheating that all the the only things that they returned was that which they had in their hands what they had in their safe deposit box they didn't really return H so um God saw their M it's very important it says God saw their actions and he saw that they changed their deeds and Hashem changed his mind so to speak he relented from the promise of of Destruction whatever he had said he's he's not going to do now um the interesting thing is this is an important lesson for us Jews that if the non-jews can do truva certainly we can so the whole question is we're going to see later are Ben Noah even instructed to do chuva is that one of the let's say subcategories of the seven noide laws or is it somehow understood through logic is it understood as ethics Perhaps Perhaps not in the meantime the main thing is that we do accept the Jewish people for the most part tomed Bley accepts that the non-jews did chuv it was accepted God saw their actions okay and he um he accepted their chva um okay so there is um gamorra in Tinus that explains that when we're in fasting because we need to do truva that the sages would tell us listen brothers look at what happened to nve remember it was not about dressing up in these um sad clothes and fasting the main thing is that God saw their deeds we have to make a real change and this would be the rebuke and uh basically this is bottom line is that the the chuva of the non-jews is totally helpful and acceptable that's the B however in the USI it brings down a verse it just happens to be in Numbers Chapter 6:1 where the uh the Coen is atoning for the Jewish people so it says so there's an atonement for the Jew okay we understand that but the gamorra says this does not includ a non-jew does not get kapara so this is going to be the one of the important things I mention I'm not going to go deep deep deep down this rabbit hole but I want you to understand that inami it mentions that by the non-jew but it actually says akum it doesn't say but nevertheless the akum does not have kapar now truva in other words truva is the whole repentance process and what we would expect is kapara atonment so so far why would we think if if a non-jew did Chu they wouldn't get kapara okay let's assume they don't get kapara does that mean that their chuva doesn't help I'm going to actually just sum it up that the bottom line is that the the the non Jew do tra it does help from here on inward but it doesn't help erase his sins from the past now I'm going to overlap a few ideas that I will talk about another time that when a Jew does trua out of love then his sins his past sins actually become merits and when he does chuva out of fear then it gets wiped clean so why shouldn't a non-jew and this is what I think that a a non-jew who accepts the god of Israel and the people of Israel and the tot of Israel is Up A Notch from a regular that we just described he's not going to be on the same level of acceptance as the Jew but there are degrees just like a Jew when there are there are four ways of capital punishment right there's there's um stoning there's burning there's beheading and the strangulation okay we're not going to go into that now but if you get the wrong one you need at a higher level one you got a lower level one it there's no kapara or there's not the kapara you're looking for you hope they don't make a m akake it's only a one time shot so too even with a non-jew just like a Jew has different levels of kapara whether it's out of love whether it's out of fear whether it's the type of punishment so too it's quite complicated there are different levels so when the gamor said the Rami said it doesn't help it doesn't mean it doesn't help at all it means that it doesn't help in the same way that it helps a Jew now I just have to explain a little bit more in some of the verses because it says in numbers 6: 26 that God this is inim God shows his favorite to you and this also infers that he doesn't show it necessarily to the non-jew upon him in Deuteronomy 10:1 17 it says that God does not show favoritism how can you have one verse saying he does and one verse saying he doesn't so the answer is that to you the Jew he shows extra favor but to the non-jew he doesn't so there are different levels okay they're going to be different levels now the um there there is a short summary of four reasons why so I want to go through the four reasons because I think they're important as a basis for this explanation keep in mind a father is allowed to and maybe even should Overlook his honor right CH father walks in the room you know the the son actually has to stand up every time the father walks in the room it's appropriate for the father to say to his son so he doesn't violate the Torah to my son please you don't have to stand up every time I come in the room and then the son is excused from standing up every time right so it's appropriate for a father it's a certain relationship but it's he's allowed a king is not allowed to M to overlook his honor doesn't matter what he says you're not allowed to listen to him he says don't stand up when I walk in the room tough luck King I Have to right this is going to make the difference how you look at your relationship with hasem again the akum the non-jew and I'm going to put the Ben aside the righteous Beno he looks at Hashem like a king and a king only remember what we just said about the Jew we look unfortunately our blemishes we look at God as a father only we need to look him as a king for the non-jew it's like he only looks at him as a king he needs to look at him as a father cuz that's the only way that he'll have that extra Mercy but in the meantime keeping that in mind number one this is not fake news the only people that accepted the Torah 3,300 some years ago with the Jewish people and therefore we are worthy of the extra forgiveness explain why in a second I mean part of it each idea that we have the special relationship and they don't number two the Jews are Partners in creation if nobody accepted the Torah the Torah the whole world would have reverted back to too to Absolute nothingness so we are actually partners with God we we share a certain responsibility and we're like princes in other words we're the sons of God so we're princes we we're are royalty ourselves um and also since we have so many Mitzvah right the the non Jew has seven and we have you know 606 more Mitzvah so we're worthy of the extra mercy and because we are called children and the the the non-jews are not and I listed here I don't know how many I don't I didn't count but um I can just quote a few of the verses where we are called the children of God uh number seven on the sore sheet it's basically all of three all of four and part of five most of five three whole pages and these are just some of the verses so I'll just quote them quickly because I want to get back to the topic the Deuteronomy chap chapter 141 this is actually the verse that Rabbi gladin quoted you are the children of the Lord your God we the Jewish people are called bunny in Exodus 4: 22 and 23 uh Moses is supposed to speak to pharaoh and say this is what God Said my firstborn son is Israel and the next verse send out my son so that he may worship me um is and Sh B Exodus 13:15 um this is referring to the the slaughtering of the firstborn male and every firstborn of my sons I will redeem soem is going to wipe out the Egyptian firstborn but his own firstborn his own first God is calling the Jewish people his first born Deuteronomy 32:6 uh is he not your father your master we quoted that already tonight um you know what I'm going to do I'm just going to read the verse just the the you can look up the verses on your own but I'll just tell you what they are in 2 Samuel 7:14 in Isaiah ch 1 ver 2 in Isaiah 63 uh verse 16 uh you know it's too many too many but okay you get the point I think you get the point now so what I think is like this this is my idea as Rabbi gladstein was using hyperbole he wants the Jews to understand that there's actually a motivation I actually spoke about this in the 13 attributes of Mercy Hashem does not punish in order to draw you in sometimes right sometimes the punishment can make a child go way off and give up any hope but when our merciful father throws us a few prizes even though we're not deserving of them we should have this feeling that wow I have this special relationship I should act nicer okay so there is a maybe I'm not describing it in the best terms but in other words even when we're not deserving it there's sometimes uh a reason to be uh let's say privileged or uh prized or received reward even if you're not deserving of it in order to bring you closer okay um so I think that what we he was using was Hyperbole and using the gamor Yami which we don't pasan like but we have to understand it so knowing that the and everyone accepts that the truva of the non-jews helps if we took a look a deeper look at the urami it means that it doesn't help entirely and there are levels and we have to examine them wouldn't it be wonderful if you could do truv out of love and not out of fear right if we look at Hashem as our King alone it's a problem for us we have or let's say the other way for us if we only look at him as our father and we think we can get away with murder so to speak so that's a problem for us and that's why we say right we look at God as our father and our King okay so we should try to be as balanced as possible and not be so one shortsighted or one sight one you know looking through one eye you know you got two eyes got a reason for two eyes and I think that those B Noah out there who really truly accept the the Torah as being true is making a big tun for all 3,300 years ago when their great great great great grandparents said no we don't want to have anything to do with it I think it's a huge deal obviously a to convert all the way it's not for everybody but it's certainly a higher level I think everyone has to agree than just being a Ben no and I hope I'm not uh going to find any enemies from this um meaning there are levels of chuva and the highest level of chuva and I think I'm going to talk about carbonos you know that a non-jew can bring an ola only only in Ola and Ola is a burnt offering and we know that the burnt offering atones for thoughts not for Deeds whereas a Jew and therefore a convert can bring a sin offering the sin offering atones not just for the thoughts but for the Deeds so I do see I do see a different levels and that's really how to answer up Rabbi gladstein Shear there are levels it's not black and white that it's doesn't help at all but it doesn't help in the same way that it helps the Jews and I hope that Ben Ben no understand that if they accept the Torah Out of Love Without becoming Jewish at least it's a higher level there is a place for atonement because when you accept it out of love and you do chuva from that point you'll be what's the word like a booster rocket I don't know I don't know how it works in heaven but certainly it's better than doing Chua out of fear which is only like the king and he's not going to M he cannot forgive you the king cannot forgive you but the father can so accept him as your father in Heaven and wherever it takes you good luck we'll see you on the journey and I want to say shabbat shalom and Sh and we'll see you next week [Music] go [Music]