Why Did our Redeemer Die in the Wilderness with Rabbi Aaron Dovid Poston

[Music] shalom alaikam everybody welcome back to the bunny bait midrash welcome home to tori very warm warm welcome back to torah and we are parties of the era now i just want to give a little bit of a spiel hang in there for one or two minutes i want to remind everybody what we do here is we're going on a journey we're going to like delve in deep into the story that the the clear car that the clear car is going to unravel he's going to we're going to see rashi's that seem closed and he's going to expound upon them he's going to unravel he's going to open them up rash is a mafta he's a key to help us understand the torah itself because he brings sources from the oral torah and the clear car is like a mafta to the a key to the key unbelievable now keep in mind that what we're doing is there are going to be many opinions but we're going to use his storyline so for those who want to learn hebrew and i you encourage you to do so right on our website which you can find the link down below in the in the uh in the uh youtube what do you call it the description box you'll find a link and you just have to find which book which partial which year and i encourage you to follow with the source sheets along with us i also want to mention this is the last class of the fiscal year that we're in right now and yebane is having a end of the year fundraising campaign we're in the last 24 hours and we've already reached 90 percent of our goal and we're we're looking forward to uh giving you the opportunity to share in the wonderful work that we're doing and uh that's all i can say it's all i want to say is there's a link down below in the description box where you could reach deep down into your cryptic box pockets right your online digital pocket and you can donate through credit card or any other way you want okay and i actually want to make sure that everyone who has donated because we had an unbelievable response and i want to thank you all personally right now right now here we go thank you thank you very much okay here we go we are in as i mentioned the era now we're in chapter 6 verse verse 2 chapter 6 verse 2 of exodus and what we're going to deal with is actually a previous verse in fact we'll have to deal with previous verses we're going to go back to uh chapter 5 verse 22 and we'll read chapter 6 verse 1. but before we do let's begin a little out of order i mean we're in partial day or so we'll start with the first pussac of chapter 6. so it says over there in the first well chapter 6 verse 2 it says god spoke to moses and he said to him i am the lord now we'll do the hebrew because this will let's say lay the groundwork for some of the noun anomalies and some of the questions we should all have if we only knew what we were reading right that's why you have to learn hebrew and that's why you have to learn torah the way the jewish people are teaching it here we go it says hashem now the word via da bear as opposed to the word the yomir we know have very distinct in the hebrew anyway understandings interpretations connotations so the word the adaba and the yomir you could simply translate into english as spoke but no no no no no we're going to use the word the udabi as spoke and the word the yomir essay okay and when you say something in hebrew the yomir it's a different type of a speech one is harsh and one is soft so the adav air is the harsh language lyomi is the soft language and then in the first part of the verse it says elokim as a verse to ani hashem so elokim is one of god's names which represents a certain characteristic of judgment of din okay of harshness again so it matches up towards the end of the verse where it says so there's something we'll call symmetrical here where we're we're using the word no we're using the torah uses the word the omer god's speaking to moses saying hashem but who's he speaking to it says a love that's very strange i don't even i don't even know if you need the word alive there at all because god says to moses on hashem what you could just shorten the whole thing right you don't even you don't even need the word the yom or a love obviously they're there to tell us a message there's a deep message and there's not just one message there are multiple messages but we're going to use just one in fact the clear card tells us there's three main points and he's only going to use one of them and that's only one that we're going to discuss tonight just one of them now i want to refer back i'm not sure we should let's just see at some point we have to go back to those previous verses you know we're going to do we'll do it in in the right time let's open up the clear car on the first page where it says our verse the dhabi elohim el mosha the omar elav aniashem so the word elav according to the clea car is miutar lagamre it seems totally superfluous it's not necessary right why his kirsh moshe moshe we already know in the beginning of the verse who god is speaking to so you don't need to say he spoke to him right it is everyone's with me god spoke to moses and said i'm hashem okay the near lafari shall derek so he begins by bringing in a major gado that actually explains moshe's name so moshe what did bhatya do remember bhatia picked him up out of the nile and she called him moshe because of miso and mishoi because he was drawn out of the water now the word mishoi should have been that's the word she uses that word that could have been his name because you were drawn out no she wanted to teach him something and and i have to hear a uh comment from the message itself interesting so i just want to stop for a second and mention what rep mentions just in terms of what is a name right you find clues about a person's personality in the name itself now i'm going to read this to you don't have this on your sheets although batia conceived the name now how did you come up with his name we believe in judaism right our thought that when a person when a parent names a child there is a sense of ruach hakodesh there's a sense of divine inspiration that is coming down when you utter the name the first time especially in public and make uh the person's name this name it's as if it's something mystical that they have to live up to some part of their dna the makeup of their essence now it's not their true essence now listen to what rav samso raphael hearses the batia conceived the name as a reminder of moses rescue from the nile river but she did not call him mishoi which means one drawn up from the water now that would be past tense she didn't call him mishoi past tense but rather she called him moshe one who draws others out in other words it's present tense it's a constant motion of drawing out and that's important because that's moses's name that's in other words we know from the measurers from other places he has many names his seven names but this is the most famous name so this is the torah there's the name the torah uses this indicates the direction in which the noble princess educated her foster son meaning batia she's the noble princess and she educated her own we'll call her own foster son right she adopted him as a son the deep impression that she made on his character from the very beginning by giving him this name she was saying to him all your life you are never to forget that you were abandoned in the river and that i drew you out of it it's very interesting because we're talking about a leader this is part of the topic tonight talking about a leader his name was moshe it was a constant reminder of not only where he came from meaning he was abandoned he had trauma whatever it was but more than that what are you going to do about it and he was able to pick himself up by his bootstraps as they say and emulate a redeemer because that is what as we'll you will see the clear cars poetic use of hebrew of lash nakodesh to describe what moses's job is in this world so by giving him this name she was saying to him all your life you never to forget you were abandoned in the river and that i drew you out of it this memory shall teach you to have a soft heart for others for other people's troubles i mean this is an amazing thing because a lot of people have asked me in the last few weeks what makes a leader and wow look at this we're coming across moshe's um you know occupation so to speak right what does his cv look like what did he write in his uh you know what are his qualities right so one of the things we discussed already last week how he went out of his way to shepherd jethro's flocks and as we know went out of his way to find the one that goes astray and to bring him back and he was very empathetic and he carried him on his shoulders and we also saw david what made him unique as a shepherd and that he made sure the most vulnerable the shepherds of the sheep were taken care of very empathetic and to always be ready to be a moisha which means a deliverer in times of distress i don't want to go too much further but there is this idea uh robheim schmulevitz brings down it's a slightly different approach he demonstrates at length that a human being has the power to invest in another person and that's what bhatia did she invested a tremendous amount and not only can you invest in a human you can even invest in an inanimate object i'm not going to go into this but you can invest a spiritual quality into an inanimate object as we know when alicia was not able to go and uh resurrect uh the dead boy back to life he sent gekhazi with some sticks and using the sticks that he invested this let's say this power this uh spiritual uh potential in so we see that even in physical objects so this is very real by the way for those who are not familiar this is a very metaphysical metaphysically charged class right we're focusing a lot on what's behind the scenes right not just the physical but the power of the spirit okay so now i covered that i want to go back into the clear car and he mentions what we just said that his name is moshe and it's not me there because the language of moshe is present tense he's a deliverer not past tense he wasn't drawn out only but he's constantly drawing out the ruach hashem and therefore as i mentioned that the spirit of god some ruach holy inspiration came down and assisted in naming moses that name why it's adlashan of moshe um it's a language of drawing out and continually drawing out because he is the deliverer he is the one who draws out now just think about this it's unbelievable i'm going to say something very profound we call moshe rabbenu moshe rabena because he is our teacher not that he was our teacher right not that he only taught 3 300 years ago to 600 000 men between the age of 20 and 60. he is our teacher today unbelievable i'm going to tell you something else there's a there's a gomorrah that says if you teach your grandson's torah it's as if you yourself are standing on mount sinai receiving the torah i mean it's a little bit uh counterintuitive because you would i would say if you teach your grandson torah it's like your grandson would be standing at mount sinai right because we know we have a transmission all the way back but the very fact that you're teaching the next generation or two or onward it's you are actually making that connection in the other in the other uh direction as well in other words you're strengthening that metaphysical chain it's a very interesting idea that it says it's as if you're standing at mount sinai doesn't mention your grandchild standing outside okay anyway i want to go forward with this because moshe urbano is our teacher and when we're learning the torah we're learning directly from him in in a great sense isn't that amazing now so he is the may sheikh of israel he's the one who draws israel minagalut from the exile minhamayam has a donim from the polluted and contaminated waters and we all have in our lives right if any of us had trauma or any of us had some interesting experiences growing up or right even as an adult right who else is going to bring us up out of um out of the uh let's say out of the tuma other than the torah itself hashem himself and moshe was let's just use the word intermediary he was the teacher of it the loya moshe boyd bishmo now if moses would have examined his name properly and maybe he did but if he would hay annoyed the lord then he would know the truth he would know the absolute truth about himself that he would know and understand that he is the redeemer that through him the jewish people be redeemed the lawyer tiger lamar and if that was true that he really understood this perfectly completely the assumption here according to the clique r is he never would have argued with god complained to god um when or even provoked god whatever tigar usually means to to argue remember what he says in chat in we're going back now to that verse chapter 5 verse 22 he says not only that he also said lama hareyota so let's go and look at what it says in chapter 5 verse 22. so moses returned to the lord he already went to he already went to pharaoh and pharaoh made things worse right so he said oh lord okay moses returned to the lord and said oh lord why have you harmed this people why have you sent me now we're going to get to verse 23 in a second but let's see the hebrew so the yoshi of moshe el hashem moses responds or returns to god the omar and he says why have you made it more difficult why have you brought more harm to these people why did you send me remember if moses understood two things we have to understand both things one is that he was the redeemer and there's also certain trust in hashem that they would be redeemed in other words when you see things getting worse what's the problem god promised you have to have some patience right do we sense a little bit of impatience well remember moses a personality is he's willing to take on the burden of the people we're going to talk more about that shortly but that is also a trait of a leader to be empathetic benevolent right loving caring but to carry the burden of the people that is a trait of a leader so why not right then you know what if it's burdensome to me maybe i want to get rid of that burden quicker maybe that's a fault and a leader let's see now so far we we're going to see now there's going to be two sides remember fiddler on the roof on the one hand and on the other hand so we're going to see two hands on the one hand yes you could actually judge moshe favorably why shabbat doc the mohut atsumo maybe he did check out his essence but you know what he saw the roya tatsuma cave he actually saw right you could it's called cognitive dissonance if you don't see it right we have a lot of that going on in the world right now right i call it now data hesitant anyway so let's move on so basically moses saw himself with a speech impediment with a heavy mouth and tongue alkane so he could have said very easily i don't see i'm not the right guy i'm not the best guy even if i was charismatic or i'm charismatic there's you know people are going to watch me um what's the word with ellipse or whatever it is that someone with a speech impediment does and thinks stuttering starting is a good word and therefore you know how charismatic can the stutterer be and that's why now we're going to go back into the verses it says the ada the adabir is lashing the adava is a language that's harshness that god spoke to him with harshness and it says that the name elokeem that is the character trait of of um of judgment and who do you speak to el moshe the name is mentioned lomar what is this all saying to us that it was actually fitting to judge moshe al shalom um that he didn't carefully examine his own name knowing who his mission in life was which we already explained was to be the deliverer um and to understand on his own through his own investigation to understand that he will be the deliverer the one who draws israel out from exile now that's on one side um i'm sorry i'm continuing on this idea mitzadzer from this aspect loyal omar he never would have complained or argue with god by saying lama hey rayota why did you make it any worse for them now that's all one side now we will have to understand i understand maybe i'm not the right guy for the job why did you send me but to say to god you made it worse we'll have to we're going to go into that a little bit further now from the aspect of who moses's own essence was nitmale hashem all love hashem yudkevke that aspect of god was full of mercy towards moshe and that's why it says the yom air right the latter part of the verse and god said as his poetry spoke right i know in english you may not feel the difference between said and spoke but feel the hebrew vida vidabe versus biome viomers said miraraka the word raqqa means soft kind a love he spoke to him atmo on account of who he really is inside his inner essence see after the fact that he was a stutterer he did have a speech impediment therefore his heart was filled meaning god had mercy when god when um when moses says you know very nice you're wondering why i'm sending you so be sure olaf on account of all love again it's his essence he says ani hashem i am god uk which is which reflects and teaches moses i i'm going to overlook that i am going to forgive you for your your argumentative constitution now we have to understand this paragraph ends knowing that these two aspects of his name and what it represents and who he is in his essence do seem to contradict each other they seem to go this account let's use the word conflict there's a conflict there's a conflict between who he is and what his name represents and that's why it says ania shem i am yuki vavkay amali i'm going to be full of mercy and judge you favorably now that's the first paragraph before we approach the second paragraph i mentioned that the cleo car has several several different uh ways to explain this so we're going to go to the next page okay so as i mentioned we are going to continue with dark shani the hem check in other words there's a flow of the verses we have to know this right it's described in gamora yuma 87a that the word elohim can only mean judgment okay um i'm looking back at the rashi on the first interesting let's go on page one of the english store sheet you have where he said to him i am the lord this is within rashi so what does it mean when god said i need uk i am hashem i am faithful to recompense all those who walk before me in other words i will reward those i did not send you to pharaoh except to fulfill my words okay you bring rashi down by the bottom okay on page one so i i sent you on a mission which i spoke to the early fathers what's the mission to take us out of egypt and bring us back to israel okay now he promised our forefathers abraham isaac and jacob now what happened with that promise he never fulfilled it then it's only you know would say within 400 years within right because avraham was promised 400 years earlier then isaac was promised x amount of years later yaakov was also promised so within 400 years but guess what that was never fulfilled until now and yet you're complaining in other words they never complained you're already saying to me right you're making things worse well let's just see so i spoke to them so in this sense we find that when he says aniashem we do interpret in many many places in scripture as i am the lord which could mean that i will fulfill or exact retribution but and it has this meaning when it's stated only in conjunction with the punishment there's no punishment here right when there's a punishment where if you here's an example in leviticus 19 12 where you will profane the name of your god i am the lord so when there's a punishment with the name of uk above k that means god saying i am in true to my word you will receive that punishment no doubt but when it's stated in conjunction with the fulfillment of commandments you shall keep like in leviticus 22 31 you shall keep my commandments and perform them i am uk buff k it means i'm faithful to give reward okay so we understand at least in uk above k that it is um that there's mercy involved in certain circumstances okay let's go back into the clear car he mentions as i mentioned in gumarayuma the word elohim means din now if that's true lo peru should die so in our verse where we're dealing with with the words moshe that god spoke to moshe what judgment is coming down wait you just have to go back to the last verse the previous two verses we're and this is amazing because when we think why did moses not enter the land of israel right if you notice the title i gave on the english sheet is the leadership role of moshe why why he did not enter the land and he seemed to have needed to die in the desert it's a great question and we're going to get the answer to that now of course there's many answers but this is one of the true answers okay so go back to um i mentioned already it's auto tiria chair cell laparo if you go to chapter 5 verse 22 right above on the on the top of page 1. so moses returned to the lord and said that's the verse no sorry it's actually 6 1 right yeah chapter six verse one and the lord said to moses now you will see what i will do to pharaoh for with a mighty hand he will send them out and with a mighty hand he will drive them out of this of his land so i want to just explain a little bit what's going on here when god says to moses he says in hebrew ata now you will see what i am going to do to pharaoh right so we're going to explain that as what rashi says so i want you to again look at rashi but it's in the middle it's actually it's like on the top half towards the middle where it says now you will see now god is telling him you know you question my ways of running the world unlike abraham for i said to whom i said what did god say to abraham you know you're going to have a son isaac he's going to be your progeny and everything's going to be great but then he told avraham to sacrifice isaac and avraham didn't complain why because he believed god that what that it will be fulfilled eventually eventually so if not now when it's okay okay and also isaac was promised and it didn't happen in his lifetime and he didn't question it either when um at least let's say you know when he was put up as a burnt offering also isaac didn't question it therefore now you will see god's telling moses now you're going to see what is going to be done to pharaoh that i will show you that you will see but not what is going to be done to the kings of the seven nations when i bring them into the land of israel amazing we think that when moses hit the rock instead of speaking to rock that's when the decree came and said you're not you're no longer going to go into the land of israel so i want to tell you the decree was already made here but it was sealed over there you understand the difference moses already had an inkling of not going in now because god says i'm going to show you now what i'm going to do the pharaoh but you're not going to go in it was already decreed you're not going to go in okay now and and uh the next rash is also when it says moshe so we also saw the name elokim and we saw the idea of moshe it says he called him to account because he moshe spoke harshly by saying why do you harm this people in other words that's why the judgment is on moshe clear as mud so far so now we're going back into the clear car where he says the last thing we just mentioned was that we're going to have a smiths means there's a proximity to our verse chap right chapter 6 verse 3 where we have this harsh judgment on on moshe and it's going back and it's relating to a harsh judgment was just mentioned which is this now you will see what i'm going to do to pharaoh as khazal explained and rashi quoted it you're not going to see what i'm going to do to the seven um canaanite nations now it's true in sanhedrin 111a we can go into it but i wanted to stick with the the piece for a second the word according to the clear card the word malche is near a tour it seems superfluous what do you need even the words if you're going to say you're not going to see what i'm going to do to the seven nations why do you need to add the word the kings and i'll tell you why because in gamora sanhedrin it actually mentions 31 kings so if you want to take a look real quick at sanhedrin a towards the very bottom then the verse says now shall you see what i will do to pharaoh one can infer the war with pharaoh and his downfall you will see but you will not see the war with the thirty-one kings in eretz israel as you will not be privileged to conquer eret's israel for the jewish people now just keep in mind we know they're 31 kings um i don't i do have the verse here go to number seven on for on page three um joshua chapter 12 over there i'm not sure what verse it is but he says over there all the kings are 31. so one of the kings is tirtza and all the kings all together 31. we know there are 31 let's say smaller kingdoms within within the land of canaan and that's where the war happened with joshua with the 31. okay now why i mean there's going to be a question the clear card is going to ask why do you even have numbers what's the difference 7 or 31 why do you have the word kings at all if you think about it like this it should have just said you won't see what i'm going to do to the seven nations so kihabi hitler they laila neymar what it could have just said was lo asoi al-shiva-sammus you will not see what i'm going to do to the seven nations now there is a majorish biyakut masik it's quoted the lo tireta she hase and that's what we also mentioned is in the gomorrah in sanhedrin it says specifically 31 kings so this is his question mignon lamale why do i have a number at all and i want to tell you i don't think he even answers this question but i found a benjayada and the benishchai a beautiful piece which is number three on the sourshi and we will get to it but i don't want to do it now i just want you to remember the question why do we even have number one why'd you mention kings why is there the number uh well at least seven we understand but what's 31 why bring that up and he even strengthens the question by saying it's a question mark exclamation point which really means it's rhetorical it's true we didn't even know that yet but we eventually will know it doesn't even need to be said that's one question the odekashi another question the word author right now in other words why does it say auto tierracher why does it say now i'm going to show you so he's stressing the word auto lamely why do i need to know that he's doing this now i mean he's going to show him now alpha piece of parsha even though the cleo car himself goes at len to explain at the end of the parsha why the language otto is used elohim nevertheless he's now going to give us a completely different explanation as i mentioned already there are many explanations we don't say this is the only thing there's only way it has to be a legitimate opinion by one of the sages whether in the medrash whether in the talmud um through the transmission okay here we go we're about to begin the answer qiyamah krishbarakulamosha what was god conveying to moses when he says ani hashem i am uk birthday he's saying i am hoya hi the year i am all existence i am what was what is and what will be all time when it comes to the son of man when it comes to flesh and blood there's no way that anybody is able to fulfill right call bus you can never be sure that the person standing in front of you will ever fulfill his promises how do i know in fact maybe today you're here and tomorrow you're gone and i'm sure you had good intent so it's based on the verse in psalms 103 verse 16. i do have that as number eight as the verse says david says for a win passes over him and he is no longer here ki ruach of rabo the enemy it's just a play on words but human beings will not last forever alkane sorry kamil the altar therefore when a human being makes a promise the only way the person himself will could be sure that he can fulfill it is if he fulfills it immediately and the person listening the only way you can trust it can be done is if it's done immediately so when we think of hashem it's a whole nother sphere because he was is and will be and our forefathers abraham isaac and jacob had a tremendous amount of ammuna and faith and maybe they didn't they knew him as shaddai they knew him as and but because he didn't fulfill the promise yet keep that in mind but he promised them and they never questioned they knew that he is uk buff king they knew that he would fulfill his promise in another multiverse another sphere okay the imlo like if a human being doesn't fulfill his promise right away as i begin karim tigar therefore any human being it would be logical for him right um his promises were made to him so then he has the right to complain on whatever was not filled immediately because if you're going to promise me something and it doesn't happen immediately i i like the question anybody asks is we knew when it's going to happen new new new right like we all know in perkier both right if not now when so that was a little plain words as well but me i am god no i'm not not me i'm not me i'm just right playing it out here we're going through the story but who hashem is saying i am uk i am eternal existence because we're talking metaphysically all time is equal to me all time is equal in the realm of hashem tigar and the othos abraham and jacob knew this and they didn't complain liu mitsap um but rather they looked forward they anticipated they waited forward to the fulfillment of the word of god when god's word would be fulfilled by you batuchim because they were assured they had such surety and belief and trust that in the end whatever hashem said would be fulfilled now god is getting on moshe's case remember we're talking about god's bringing down judgment on moshe of al-attah with an olive but you moshe karate tigar al shalom you're already complaining you're already arguing with me you're already upset that i did not the the my own words were not yet fulfilled immediately remember he sent them once to pharaoh and he even told him he's not going to let you go now if he told him he's not going to let you go what kind of complaint do you have because he made it worse ah exactly now this is the complaint you made it worse now most certainly you most of us you're going to go into the land of israel with in place of joshua whatever with josh with jewish people and we already know that the war is going to take a long time i just want to show you if you go to exodus chapter 23 verses 29 and 30 you can see this on number six god says i will not drive them away from before you in one year lest the lamb become desolate and the beasts of the field outnumber you but rather what i will drive them out from before you little by little until you have increased and can occupy the land imagine if all the seven canine nations were slaughtered in a very short period of time so until this small nation of ours grew obviously wild animals you know vultures and hyenas and all that you know those well you know what i mean all those animals that prey would just come and eat the carcasses right i mean it would be disaster for us it'd be a disaster for the land it would just not be a very a healthy atmosphere for anybody so hashem actually made it and even foretold this is going to be i'm going to use the word a seven year war that could foreshadow something but it can also be decades even hundreds of years i mean until david mello came and finished off the job so to speak so we have a lot of patience i'm going to show you go back to number four on page two and joshua 11 verse 18. joshua made war a long time with all these kings saw yeshua so we know that it was not a what do you call that instant gratification chick choc it was a lengthy war it was a long one more than six things it lasted six days very good so here we have it and that's the the verse let's say before we get to the verse uh the last thing we said was nevertheless you moses you would end up complaining um with the war of the 31 kings it's going to be proven to be a very long war by necessity as joshua chapter 11 verse 18 says yeshua it took him a long time israel mahera that the jewish people were not able to and that was god's plan not to conquer the land so quickly 10 as we just quoted in exodus chapter 23 verses 29 and 30 lest all of these wild animals in the field take over ella mata rather slowly by slowly you will drive them out remember god is still talking to moses because your way moses is to be argumentative is to complain when the promise is not fulfilled so quickly now this is an interesting word he doesn't use the word punishment as an ownish he used the word kanas usually a punishment is measure for measure in its exactitude a cannas is a is a penalty or a fine of some sort the penalty does not have to match when it's a penalty it can be a lot less or it could be a lot more it's more symbolic yet hashem is saying therefore i'm going to penalize shabadin lo tire milham has um from the from the judgment right from the logic basically that you are not going to see this long war that the jewish people are going to have with the 31 kings except for what para except for the war with para melech he's just one king wrote and you will be able to see auto right now you're going to see with your own eyes rotolo martechette meaning now immediately you will see it i share a sailor para what i'm going to do to paro o to levad tira that alone i'm going to allow you to see now the iker hamilt bom min milat ota miut means like a limitation of some sort right a a um a deduction right so the prime lesson here comes from the word auto which means now meaning to say auto take effort it's something that's going to happen immediately that you will see but it's not something that you will not be able to see right now but only after a long length of days like that war that's going to take place with the 31 kings that you will not see and that's why he ends up saying shemi hashem my name is god god tells him which is what shamira shani nezak i fulfill my promises what i say is eternal existence that i promise right my promise will be fulfilled in the end of allah and those four fathers abrahamics jacob they didn't even know they didn't um they didn't they didn't get to see that fulfilling yet they believed the vahantinu litsathos al divarai but rather abraham isaac and jacob who didn't know my name right they knew who i was in in my real essence even though i didn't reveal myself because i didn't fulfill it in their lifetime but this is something that you need to know moshe as a teacher now what i want to do is go through some very interesting pieces now i only have one here i don't know what happened to the other one but you guys don't have it oh no you do on the last page we're going to deal with that i think we should deal with that first let's deal with that right now so on the back page is the gamora from no it's the the medrush this medrush in shmos it's um in midrish raba 5 paragraph 23. it's our verse the omar hashem el moshe why say our verses it's chapter 5 verse 22 and it says like this hashem said to moses now you will see what i shall do to pharaoh so here it says but you will not see what i'm going to do to the 31 kings we asked what in the world do you need number 31 for right wait i'm going to show you the ben and i hope larry can help us uh because the hebrew is a little bit difficult but anyway but rather you're not going to see this word with the 31 kings but joshua you're you're a student he will see and he's going to exact vengeance for you not you but for you for the jewish people moshe akshava it's very interesting that the language here is that moses you you you actually learn you take you're going to take upon yourself again we talked about leadership moses took upon himself the word ownish is used actually not but it's understood um you're going to take the din the judgment not going into the land of israel very interesting so i want to now read to you some of the the comments on this measure so rob shimon schwab mentions he asked he wonders how moses's punishment that he not witnessed the conquest of various israel fits the sin of questioning god's practices he explains that the method by which israel was meant to conquer the land was one that was slow and incremental as the verse says which we read already right that rather little by little the the jewish people drive them away okay so the conquest of the land requires patience and deliberateness and it took seven years to complete right in other words before they were able to divide up the land into the tribal areas that was the seven year war i'm referring to so moses's complaint before god had been that this despite god's assurances he could not see any immediate improvement in the fortune of the israelites this is what larry mentions not only that it even took a turn for the worse it was horrible i mean come on now you have to go and collect all the your own your own um ingredients for the bricks no because as you said god told moses that pharaoh's not gonna let you go immediately right so moses expected that but god didn't say a word about that i'm making it worse right and it was worse so now moses complains um so god took moses to task for his impatience motivated beyond doubt by his deep love for the suffering people this is something we have to understand because we're talking about the idea of a leader a leader has the empathy has the he's carrying the burden of the people he felt it and you know what it bothered him so much of course he wanted to see them relieved immediately but this is a fault in a leader right to think i have to do it and i have to do it now it's going to happen in god's time and it's going to happen god's way okay now in kind a judgment was issues against moshe in other words almost measured for measure he would see the liberation that was presently to ensue but he would not see the conquest of the land for which patients rather than in patients would be required not only that indeed the deliberateness with which the conquest of the land was to incur to occur is often the mode in which god guides the course of the world as well as our individual history his plan is in place of from the start but he allows matters to unfold slowly it's amazing all you have to do is open your eyes and you can see the things right happening before your eyes but it's not happening in your time it's not up to you it happens in god's time right abraham isaac and jacob knew that moses still needed to learn that lesson for some reason but what happens when we open our eyes and see like is happening now right when you re you hear the news right god builds up he builds up the evil people because this way when they fall it's so obvious right it's so obvious so when the truth finally comes out right it just trickles in um trickles out in drops but all of a sudden the dam breaks and everything is so obvious and that's what's happening now that's what's been happening for the last four you know 5780 some years but anyway each piece of the puzzle falling into place at its appropriate time exactly the way it was planned out from the beginning this concept is at the root of the verse so there's an interesting verse in psalms chapter 33 verse 18 and it says like this behold the eye of hashem is on those who fear him upon whose who await his kindness patience hashem has kindness and he will show it to those who wait right i grew up in america and we had a ketchup called heinz this is not an advertisement at all but there was a advertisement anticipation right it took a long time it was very thick i don't know what they put into it it was very thick and it took a long time to come out anyway anticipation right anticipation that's the host of today's generation which was instant instant gratification so it's anyway it's a beautiful verse look up psalms 33 18. the truth is there's a lot more to say and i have a lot more but i think it's important so i'm not going to skip it i'm going to go over it with you so at the very bottom of the back page now the dubina magee he offers an ingenious explanation of our medrish according to which the judgment of which the major speaks here is not really a punishment in the usual sense okay but this is this is we're going to lead into this idea that moses by the way keep this in mind i want to read just so tell you outside that if moses or even king david was prevented from building the bait of mikdash if moses would have come into the land and built the bay to beta mikdash that would have been built with moses's own hand could never been destroyed and i'm just reitering that with david as well but that's why david didn't build it but neither motion we're only focusing right now on motion the motion didn't get to build it if he would have come into the land of israel and and he would have built the base of mikdash and you know what would have happened god even says later on i know you're going to sin right you're going to be so satisfied you're going to have so much wealth and you're going to forget me okay so as a result of forgetting god we sin as a world of sin the base of mcdonald's well let's just say like this we're deserving of destruction and since we're deserving of destruction so then we would have been destroyed but you know what the word mishkan which is symbolic of the temple itself that the shrina rests in the mishkan that mishkan is also related to the word um mishkon mishkon means guarantor right that's what you have the best loan in israel is a mishkantha because your house your mortgage your house is collateral right it means collateral so the mishkan is the collateral for us and therefore god forbid when we sinned and we deserved a very harsh punishment god did not take it out on us but instead he took it out on wood and stone now imagine if moshe would have built the bait mikdash that could never have been destroyed then god forbid we know the result would have been perhaps our destruction so in a sense moses took the burden on himself you understand and that's where the um where the the doughnut i believe is going and let's hear it so he begins by the questioning the language of our midrash if indeed the midrash speaks of moses being punished then why does it use the phrase that moses took upon himself remember i pointed that out in the measure doesn't say moses was punished it says moses took upon himself the punishment that did what does that mean which literally translates now moses took hold of the judgment why not express it rather god passed judgment against moses which is more like how we would talk so he's claiming the midges teaches us that it was for the benefit of israel that moses refused sorry that god refused moses's plea to enter as israel for moses had to die and be buried outside of the land so that with him in the in his merit the israelites who died in the wilderness we call the door hadayah that apparently in the future they will enter the land of israel when the resurrection that that happens and moses is going to lead him into the promised land so there is a gomorrah that says how do we know that resurrection of the dead is from the torah now that question could mean where do we know the proof or how do we know it's the torah itself you keep the torah and that applies for non-jews as well they keep the seven high laws that's their torah and for jews they're 6 13 that if you keep if you the torah itself the mitzvahs you keep gives you in the world to come and gives you jesus gives you life in the resurrection of dead another like the other question is um believing just believing that the torah is from heaven okay i want to move forward sorry for that um digression but there's another explanation here that i want to read you the dubai magnet therefore explains that indeed in order for those who died in the wilderness to enter the land upon the resurrection of the dead some extraordinary psychic had to die and be buried among them but that sad it could not have been someone other than moses now one second i said i should have said that that it could have been a different sonic right it could have been a great hassanic person who lived at the time why did it have to be moses let moses come into the land of israel and let someone other tsaddik who passed away during those 40 years be the one to lead the jewish people into the promised land in the resurrection of the dead however a state in the preceding section of the midrash moses himself as a leader he exhibited an overpowering love and devotion to his people so much so he was brazen enough to challenge god on their behalf and to point go ahead have a good shower okay yes yes guys have a good shot i'll see you and so much so that he was brazen enough to challenge god on their behalf to the point that the attribute of justice sought to harm him but god did not allow harm to befall moshe in fact that's why it says any hashem right god saw mercy this person had such altruistic value right he loved the jewish people so much he was willing to give his life for the jewish people just the willingness this is what a leader should do right and i'm going to show you another piece soon this is why moses was so beloved by the people himself and especially by god this was and would be the hallmark of moses whose life meant nothing to him when the fate of his beloved people were at stake okay that's an amazing point there now i want to skip to another piece now you don't have it but this is um one of the notes in the medrash that speaks about what exactly makes a jewish leader and this is written by rafshimka zissel is the altar of helm and i'm just going to summarize and paraphrase just some very important points his book explains in moosa is they reveal moses prodigious capacity to empathize with other people the trait that qualified him to become the savior savior and leader of god's chosen people so that's going to be the main point that is the main ingredient that that makes a leader and i'll even say the mashiach right so empathy okay empathy and and charitable acts these are all going to be the levels if you can attain these levels let's just start empathy is a fundamental attribute of righteousness the catalyst of which many forms of many forms of virtue it's a catalyst of many forms of virtue among three levels of benevolence is the highest and most difficult to attain the first level is called sadaka this is giving money then there's acts of which is kindness which is not just to poor people it can even to be wealthy people right anybody and everybody and not just with money which are motivated motivate motivated by the desire to benefit other people even when such help does not fulfill fill an actual need and finally there's empathy empathy where one gives who's fellow more than just money objects or help he gives of himself surrendering his own identity to feel his fellows pain or joy and to share in it as if it were his own that's really where i think that i don't want to overburden you right but we do know that what moses saw right it says he observed their burdens and he went down from the palace and he went out to help the people and this was something we would say he was truly altruistic i mean he gave up his entire life and he was willing to give up his entire life again and again for the jewish people so that is what makes a true leader and there's a lot to be said about it i don't want to overburden you with time we try to keep the class one hour um so i want to i hope you stay till the end um and we will always welcome you back to next week um i hope you will review this with the hebrew learn some hebrew just review it you have to over and over and over again these are we always talk about fundamental concepts i hope we did cover some fundamental concepts it always bothered me how moses could not enter the land of israel just because he hit the rock instead of talk to the rock it's such you know that point was really what sealed the deal because he didn't cause the people to believe in in god right there was something about that that if he would have in fact interestingly enough the clear card says when we see that um we see that joshua caused the sun to stand still how did joshua do that moses didn't where does it say in the torah that moses caused the son to stand still doesn't but we know that he did in in one of the final wars was cyclone and oak okay so he did and the logic is that if the student did it the teacher for sure could have done it and did it and it was right after the wharf cycle and og that moses then begs and prays he thinks god will change his mind because he did what he failed to do earlier on when god said speak to the rock instead of hitting the rock first of all what was his sin you think his sin was speaking to the rock and not hitting the rock no his sin was not demanding that the rock give forth water without even speaking to god a leader takes responsibility and sees the burden sees the need and that sadly can make we'll call it can command the blessing that sadiq speaks and it's decreed he's at one with god he knows what god needs and wants i shouldn't say need god wants god wants the jewish people to be have water moses could have said or should have said without talking to god rock bring forth water and it would have happened and that was the sin can you imagine not living up to your potential is a sin and unfortunately we see in today this this week i don't want to mention too much it's not my place that someone who was seemingly doing so much good in this world and then we don't even know what to believe but let's just assume the narrative we don't know somebody like that ends up finding you find out that there's so much negativity and then they they take their own life the biggest sin is not living up to what you you could have and if all this story is true that if he would have faced the music which i'm sure it was painful right if he would have faced the music as they say and people begged him to do truva and if you would have done shuva we have no idea the greatness would have come out of it we have no idea we have no idea but we know that we're all we're busting with dom and we sometimes fail um but anyway it should all be a kipara we should all grow and constantly try to find out you know who we are what our mission in this world is become more empathetic benevolent charity full of charity feel the burden of our people and let's act on it let's do something about it and with that we'll see you next week and have a great life [Music] here [Music]