You Shall Not Hate Your Brother in Your Heart - 3 Traits of a Rebuker with Rabbi Aaron Dovid Poston

Heat. Heat. Shalom everybody. Welcome to the bait midash. Welcome home to Torah. A warm welcome. We're in Paras Dvarim. Paras devarim almost always falls on the Shabbat before tab. It is Moses's, how do I say it? His last, his last will and testament, so to speak. He wants to leave the Jewish people with some corrective measures. He wants to make sure if anything wasn't clear, now's the time to ask your questions. Now is the time to get everything all your ducks in orders as we would say it is tell us that one should not give to over and over and over again. It's not good for you and it's not good for the person. So the best time to give it is before you die. Why is that? Because once you give it, you're not going to give it over and over again. But I think also I think that if you know the person is really requesting this of you to make a a serious change in your life right before they die, I think it's just my opinion that you'll probably take it seriously. Especially if it's, you know, a close friend, someone you respect on their deathbed. This is the thing that they want to this wisdom they want to bequeath you with. I think that you'll also take it a lot more seriously. Let's say you'll take it to heart. at least you'll think about it uh that it was meaningful enough to him or her to to uh to make time for you before they died. And this is what Moses does. And as we will see in the first Pik and Rashi that these places that are described like triangulating where we were is very odd because some of these places doesn't even exist. And Rashi says, if you want to look at the first Rashi, let's look at source number one. These are the words which Moses spoke to all of Israel. A devari marosha elra he spoke to all of Israel which is also going to be significant. Rashi says since these are the words are of rebuke. What does Moses do? He enumerates all the places that they angered Hashem. So what Moses does not do? He doesn't mention the sin. He's using hints. The place you were in to the place you were in to the place you were in and doesn't even mention the sin meaning explicitly because you there you sent the spies because there you did the ego because there you complained. He doesn't mention all those words. He just mentions the place. It's just it's like a triangulation as the verse says on that side of the Jordan in the desert in the plane opposite the Red Sea between Pan and Tophel Leavan and Katro and Dahav some of these places don't even exist but we'll see because it's very interesting even though Clear is not speaking about it here the clear does speak it about it in the parh okay I should have let's preface this again what we do is we use the Hebrew source sheets and I encourage you to use them. There's a link down below. You'll get a black and white copy. You go to the link down below. You can listen to other sharim on this para. We're using a book called the ear gorim. It's written by the clear but what the clear mentions in his famous book called the clear. The clear and I encourage you to listen to that shear below. Actually, it's not just one shear. It's many different shirim is that during the month of Tamuz which is the zodiac sign of a crab, a crab walks backwards or sideways. You ever see a crab? He doesn't walk straight forward. He's kind of walking to the side or backwards because what did the crab do? They turn their backs. What did thego the sin of the golden calf? We turned our backs towards Hashem. And what about Leo? The the month of Av. The lion tears apart its friend. And that, God forbid, that's what we do. That's what we have done. The uh the sin of despise was on a certain level only a symptom of the deep rooted hatred we had towards God and towards our fellow because man is created in the image of God. And the lion tears apart. And so these two idea, these two months in which the 17th of Tamuz and the 9th of A fall in um the tikun is basically to love God and to love your friend. Right? to love God to rem make a tikun for are turning our back towards God and to love your friend as yourself and that would uh make a tikun for the hatred. Uh what we mentioned over there is that we actually thought God hated us at least that's the words we said. Okay, there's a pik that says we thought God hated us. That's why he took us out of Egypt and caused us to die in the desert. I mean, can you imagine? It couldn't have been further from the truth how much God loved us. He took us out of Egypt, the pit hole of the world, the armpit of the world, right? Took us out of Egypt and brought us to this luscious, beautiful place called Israel. And yet, we said he hates us because it's called transformation. It's called projecting. We hated ourselves. We have such a low uh image of ourselves. And therefore, most people, right, most religions, I shouldn't say people, most religions, they create God in their own image. Okay? We're created image of God. Okay? So, if we understand who God is, he really loves us. We would actually come to love ourselves. And we have to be somehow uh in balance between knowing that we really have a lot of potential and we are a piece of God and there's nothing to hate about God. Okay, that's all passed. Now we're into this para in the gioreim and he begins by bringing I would call it a medish but it's in Gmorra. It's a garra and it basically starts out if you want to look in number two on the source sheet. Oh, you know what? I'm going to read the Hebrew. It's a little bit different than the English. He's a little bit surprised. He's he basically in in that generation 2,000 years ago who even knows the way of giving whether it's the giving or the receiving as you'll see he's wondering if there's even someone in the generation we're looking at the Hebrew sheets look we're looking at the Hebrew sheets first page if there is somebody in this generation who even knows how to Give loia to rebuke. What is rebuke? It basically firstly you have to give it out of love. You want to correct reproof to prove what is the most efficient or correct way. That's all that rebuke really is. And if you don't do it out of love, you're not doing it right. Ryaka was very surprised if someone even knows how to give rebuke. And says, "I'd be very surprised if somebody in this generation can even receive it. It's very difficult for most people to receive. I'm sure you've all been on the receiving end." Well, guess what he says? It's a very interesting phrase. I'll tell you what the rest of it is. If someone comes up to you and says, you know, you have a little splinter between your eyes, what do people say? You're telling me you got a beam sticking out of your forehead. Which basically means someone is confronting you and saying, you know, you're doing a little bit of a mistake or sin. And you turn around and say, "Who are you to tell me? You're a bigger sinner than me." Isn't that what people respond? I mean, even if we don't do it, we want to do it, right? So this is a big problem. So that's how the clear begins with the gammor from Ericen ch uh page 16b and you can see that if you want on number two on the source sheet now we're going to go on he brings down a gammor oh no sorry he tells you this is something wellknown everybody knows this mocharash that anybody who gives rebuke, they need to know how to give it, what's the way, what's the procedure. And this is it. We're going to come up with three principles today. Believe me, he goes on for pages, but we're going to just condense it down to 45 minutes. Everybody who wants to give rebuke, the very first thing is You have to ornament yourself. You have to beautify yourself. You have to get your own ducks in order. How can you give rebuke? How it's not going to be accepted by the other person. Okay? And we're going to see an example here and brought down Baba Basra 60a. You can find that also on the source sheets in number three just in the middle part, but I'll read it from the Hebrew instead. Basically, you have Ravi. He had a tree. He had a tree. Ravami had a tree and it was leaning. Even though it was in his courtyard or in his property, it leaned into the public thoroughfare. Okay? It was Noarabi. And there was another guy who also had the same issue. Okay? Ginami Elon Noi. Now the people of the Rusim were they were they were upset they were preventing him from allowing it to continue to grow. So they had a a court case. They were very upset. Osakami the Riviani. This particular guy who had a tree that protruded into the thoroughare came before the judge came to the to Rihanna and he said to him, "What do I do? These people are complaining." You know what Yanai said? Now Rivanai had the same issue. He also had a tree that was sticking out into the public thorough affair. But he still had that tree sticking out in the public there. How is he as a judge supposed to tell this guy to cut his tree down? So what did he say to him? Go right now. I want you to come back tomorrow. Let's leave it for now. Come back tomorrow in the middle of the night. I don't know if it's 10, you know, 10 at night or 12 at night, but during the night at some time he cut his own tree down from protruding into the thoroughare, public thoroughare zuds. I'll just tell you what happened because the rest is not written here. The guy says, "What do I do? I came back the next day. What am I supposed to do?" Ravani says, "You have to cut it." He says, "Well, one second." Rabbi, you also have one like that. So the rabbi says, "Very smart." Well, go check my tree out. If my tree is cut, you'll cut yours. And if my tree is not cut, leave it. But that was his response. So the continues there's a gamorra in kaducian. This is a little bit on the mystical side. In gorian page 40b sadik righteous people what exactly are there like analogous to? How do you describe a sadik in this world? A righteous person in this world as an elim as a tree. There's many khazal many reasons to say such a thing but it's a tree. The shakulo omeakum tahara the tree itself when it says kulo it probably means majority of it or almost all of it as you'll see the majority of the tree or almost all of the tree was standing in a pure place but its branches or extremities were leaning towards the place of tuma a place of impurity. What should the sadic do? What does the do? The righteous person is he'll cut those extremities. He'll prune them, right? He'll cut them. So that the majority even a bigger majority almost the entire thing is now standing in a pure place. The rashy beth the gammor over there in kaducian says by the evil people it works the opposite. They're tree they're like a tree and they're standing in a pure in a in a in impure place and they have some extremities into the pure place and of course they end up cutting their extremities out of their branches out of the pure place and they're standing in an entirely impure place. This is like the idea that there's a hint that the sadikim they're always walking. They're always trying to walk. They're attempting to walk. They walk in the way of innocence and purity and um in correct ways. Now keep this in mind. If we all want to beat sometimes, meaning occasionally, not often, but sometimes these sadikim who are going in the straight path, the pure path get sidelined. to the side of I would call it where either the they get into physicality or the physicality overpowers them somehow they're leaning in that direction says I already discussed this earlier on in my works in the first gate we spoke about rebana yet rebana He was right. We said he was like a tree and he had a tree. What does it mean that the sadik is like a tree but he had a tree? What are we talking about here? Exa exactly like we said already. He is a sadik who was compared to a tree which stands in a place that's entirely pure. Interesting. I mentioned that it's sitting in his own property as opposed to these words are like code words. Rousi is my own private domain. However, we know that there's five names of the soul or there's five levels of the soul. The highest level of the soul is and that is actually completely unified with Hashem on that level. Okay. So on the other hand that is the public thoroughare that's going to be compared to the and we'll see we already I think we already alluded to it the brus and the sh. So when that tree is in his own domain and it's called a ruse, he's in touch with his the he doesn't need any help from anything outside of his own personal connection with God. He is empowered by God. his connection with God and he needs no and all of his efforts are only to do the will of God. That's what the the is all about. But one second, he does have a physical body. He does have and that's what it means the extremities, the branches. It's the physical you know arms and legs that does run right sometimes slowly or sometimes fast in the direction of the meaning to say it's connected to sensuality right the physical body and that is called rash harab now listen to this unbelievable this is from Cohelis Rabba, but I'm going to try to sum it up. It says it brings a puss from Mish. That's Proverbs 14:20. Look in number six, I'm sorry, number five on the source sheet. >> Number five on the source sheet. Uh, the poor man is hated even by his friend, but his friends but the friends of the rich are many. We're going to find out that the sadik or the nishama is called a poor man. He doesn't get help from friends. But the rich man or they asher rai. What I wanted to take you was to a very interesting um midish in cohelis raba and it is based on what you can see in number six. If you look at number six there's a pussk in cohelis ecclesiastes chapter 9. It's three verses, 14, 15, and 16. We spoke about this poor man. Well, let's see what the verse says. There was a small city with few people in it, and a great king came upon it, and surrounded it, and built over it with great bull works. And there was found therein a poor wise man. You see that he was poor, but he was wise. And he extricated the city through his wisdom. But no man remembered that poor man. And I said, "Wisdom is better than might, but the wisdom of the poor man is despised and his words are not heard." Uh, it's very very interesting and I think it would take too long to go through the whole idea, but I'll try to do it really quick. What does it mean small town? That's the body of the person. What does it mean? Um, and his inhabitants are few. Those are the limbs of the person that inhibit the body, inhabit the body. What does it mean? A mighty king came upon it. That's the that's the evil inclination that attempts to ensnare the person to sin. Ah, why is the why is the yates called great? Does anybody know? Obviously, we all know it's great. But wait till you hear this. When you're born, you're born with a Yates, but not a Yates where it's uh incubated. It's only when you turn 13. For women, 12, there's an awakening of the Yates. So, your Yates is always going to be 13 years older. We're 12 years older. That's why it's great. That's the terminology that's used here. It's more experienced. It's older. The word god is used in that context as well. And the puss said and it surround and surrounded it and built great siege works over it. So this is the yatov and there's found in the city a poor wise man. This refers to the good inclination theatov. Now why is the evil why is the good inclination called poor? Wait to hear this. Unbelievable. It's called poor with word the misgame. Mamish poor. Why is it called poor? Miscame because only human beings have it and most human beings don't even use it. I want to tell you Rabn Weinberg taught us we're created in the image of God. says peravos God loved you so much he gave you he created you in his image he loves you so much he created you in his image but what does that help says he had an extra gesture of love and he let you know see the Torah itself says you you have free will choose life the Torah itself is the instruction manual. So, not only is it fantastic that he created me in his image, but he let me know because think about it. The example the Roshiva used to give. Let's say you see a Miscane, a poor destitute person eating out of the garbage and you go and you watch him and you see him behind the the Walmart, wherever, and he's picking out new clothes from irregulars or whatever. He's going to next to Dunkin Donuts picking out some stale donuts and you put $1 million into his duffel bag and he goes around for the next however many days and nights he goes. Did you change his life just by putting the million dollars in his duffel bag? You might have thought so, but nothing changed until he's told, "Do you realize you have a million dollars? He could go every night to a motel 6, get a hot shower except during the nine days, right? He can eat meat every day of the week except for the nine day. He could he could have a life. So until you know that is like the secret of secrets. Not only does God love you so much, he created you in his image, but he gave you free will. He g he let you know that you have it. The knowledge of it is unbelievable. Anyway, so why is the person poor? We're talking about the Yates because most people, we're only talking about human beings have it and most human beings don't even tap into it. It's called poor. It's under underused. Is that what you would call it? Um, and what does it mean? The phrase by who by his wisdom saved the city that alludes to the fact that anyone who follows the advice of his yates is saved from sin and also from the punishment of gem. I want to just refocus back where we left off because I want to give you like a little bit of overall in order to give to number one you have to fix yourself first that we are almost finished that point. There's two more points to be made and the other points to be made are very very important and we're going to see them inside and that is number two is that when you give it over don't be negative don't be obviously giving rebuke can be quite traumatic don't be only negative praise the person raise them up they'll be more accepting number one number two and the third thing is don't embarrass them so let's continue with this idea of fixing yourself first and then here are the other ideas. We're still on the first page on the left side. The explanation of this idea is a complete sadic except for I got lost meaning sometimes he veered off and we saw that there was another person who also had this tree also did the same idea pirush owed. The explanation was there was another person who had the same issue. He was also a sadic just like him. He also sometimes swayed from the direct straight path. And this is what it means that the the people were trying to prevent them meaning of mele mitzvah the harim we said that is the what the the the satan he's trying to get you to stop doing mitzvah he's trying to prevent you from going in the way of mitzvah now it says the other guy went to rai for advice that's what you're supposed to do you go to the show the guy went of to ask him the most important questions of life. He wanted to ask him about the corruption or the uh the brokenness of his stat state in order to fix his action, the consequences. He wanted to um to correct things. Riviani did not want to answer him until what? Until he fixed himself first. And what did he say? Go right now. Come back tomorrow. And in the night he cut off that particular branch. the here who chuva he thought of chuv in his heart. Now we're going to get into this idea of speaking Torah and actually changing your actions. So in the meantime this he did chuva we're talking about this idea says specifically at night he cut the tree. Wait till you hear this. There's a gammor bro 19a. You can also see it on the source sheet number eight. And it says like this. If you see a tom doing an a vera at night, you can already assume the next day the person did cha. Now this is a particular thing between him and God. If he did some kind of damage or stole from a human being, you don't have to assume he did chuva until you see that he returned the article or made restitution. But it's between him and God. And the guy's a real you know for sure that he did chuva. There's another idea that nobody goes to sleep at night in without doing chuva. But that's a special something you breathe in here in in Israel, especially in usual. But anyway, that's what the Gomorrah says. Don't think he didn't do chuva. Think he did chuva. Now it's clear from this. Are you all listening? my children, anyone who's a moder, a guide, a teacher, a mentor, a big brother, anybody who's trying to help somebody else to the to the masses, you got to fix yourself first. Maybe you'll be more effective, but very much you'll be either ineffective. This is the first of three ways. Shabbo that anybody who's going to rebuke and it happens to be one of the six3 mitzvah you must acquire these character traits hold on to them as we are discussing number one is to fix yourself first betalarov draur contour I like the word contrary but it means contour means to be to agitate to anger, you know, to to upset the other side. The opposite the opposite of being friendly or pleasant. That's why I think the opposite of friendly or present pleasant is con, you know, you're like always a contrarian. Everything's an argument, you know. But anyway, the word is contour. You shouldn't have all your words as an agitating and instigating the person you're trying to give rebuke to. But at least some of your words, I don't know what the percentage is. A certain amount of your words should be words of praise and appeasement. Somehow read it should be pleasing to him. Like it says in wait till you hear this. I'm sure you've all heard this. It's in um 117. Look at number nine on the source sheet. I'll read it. His son Rushima would say, "All my life I've been raised among the wise and I have found nothing better for the body than silence." We have to we're going to What does that mean? The essential thing is not study but deed. And anyone who speaks excessively brings on sin. All my life I grew up amongst the sages. to mishika. The best thing I found for my physical being was quiet. Now, just imagine we're talking about rebuke. Okay? The less you say sometimes the better. Sometimes the better. And if you're talking to the wrong guy, it could be that he'll kick you or curse you, right? So, and anyone who speaks excessively brings on sin. Remember the idea is going to be that if you embarrass him which we'll see the third thing you're bringing sin upon yourself. So be very careful how to give learn about how to give before you go out and do it. But let's go back and anybody who speaks excessively brings upon him sin. Again try to think he's going to talk about someone who gives speaking about. Let's just see. Yep. He says this is hinting to the idea people give other people rebuke says as he said all of my days I grew up I did I grew up in the house of sages the best thing I found from my body was quietness. Now what about the soul? when it comes to the soul should speak. In fact, when God created our soul, it says in the beginning of um of the inra sheet that he put into us a living soul, but uh I shouldn't say but and uncle Ankas translates that as a talking soul. That living soul nephesh is a is a ruala a talking a talking spirit. That's what we are. So when it comes to if it's about Torah, you better start opening your mouth. If it's about other things, maybe you should limit your mouth. But this is what it says. Yeah. The quietness is good for the goof not for the so what Rabbi Shiman was speaking about was preventing people from giving rebuke to pe to the to the masses that type of quietness is good for the body so people do not curse him or or and or kick him, beat him up, putting your body into precarious situation. They're going to basically say, "Who put you in charge? Who made you the sheriff?" Right? Who gave you the authority? What are you the haka police to that that you have this um authority to you're responsible to reach out and give rebuke to other people. You know what they're going to say? They're going to say a lot of negative things about you. They're not only going to say you you you have a small splinter between your eyes. They're going to say you got a beam. They're going to be talking about all of your sins. If you got anything in the closet, it's going to come out. So this quiet, it's not necessarily good for it's good for the body, but not necessarily for the shim because anyone who has a proper healthy fear of God, he should not stop. He shouldn't be prevented from giving rebuke even to people much bigger than him, even to the greatest of the generation. But it's under a certain condition. When is that? I'm sorry. That's only if you see the entire generation acting improperly. Obviously, if you have Gdoleman doing their job and you know your space and you know their place, but if you see the whole generation, I don't know what words to use the opposite of kosher, right? They're going in a way that's not proper. My opinion is what he's trying to say is you have to give rebuke to the good to give rebuke. They're not guilty of the sin that everyone's doing. At least I would hope not. Okay. Some say, "Yeah, if the people are acting that way, it must be because they're acting that way." I don't know. I won't go that far. I would say there's something wrong. They're not giving the rebuke. So, you're only giving them rebuke. They should give rebuke. Okay. Maybe I'm taking it too far. Maybe I'm naive. But, um, how can it be that the Gdole are so far off? Well, we'll see. He's going to speak about how you can see how far the gdole could be off. question is what does it mean by the binar are we talking about with the foreign fire they were paskining or by pinas who did puskin but anyway that's what he says am says inot we said it it said low midrashikar you can get people he's going to describe who get up there and they're great orators and by the way the kakar was the the greatest ortor in his in his generation he took over for the rav of Prague the maral of prague he was the next And all the Spartan whoever listened to him, they knew, well, first of all, the legend is that he was a Bouva. He didn't grow up with Yiddish. And therefore, when they heard him speak, his Hebrew was impeccable. Whereas all the other people who spoke, the Gdoleim spoke with a broken Hebrew and mainly in Yiddish. He did not speak in that in that way. The theardim held he must be one of us because he speaks a perfect Hebrew. and we're learning. This is where most of my Hebrew has been learned from the clear. Um, so the last thing I said was that right says in it's not the learning that's the most important thing but what the consequences what comes out of it. You know what? What is being done? Look at the results now. the top left side of Rud he's describing this idea oh yar mijashikar this idea that maybe we're saying that the the learning itself is inconsequential if there's no follow through and that's really what he's saying many of these speakers they're not giving muser they're talking nice they're doing pillp they're showing people how deep you can go but they're not changing people's lives Nobody's being moved and their intention is not to move them. Their intention is to be accepted by the public and tell speak what they want to hear. That's what he says is they speak eloquently. They get up there in front of everybody. They're not trying to get these words that are going to transform people's lives. That's not their intent. They just want to clarify interesting statements. So the people would accept the words or accept them. I think it means them. And they would say how smart this guy is. Wow. He's a G. He's smart. And who he and he can really do pillpool. He can dig deep and make many rows like in a in a in a field with his words. And he can also tell you the opposite if that's what he wanted to tell you. He could mix it any way you want. They were just really there to show off. Okay. So just to sum up the next few lines that he's really showing that the people these famous preachers if you want to call them that uh mid they were they were not at all really interested if people were listening and they're going to change and turn away from the evil ways on account of this or for that. Um and he says this is unfortunately very common and this is 450 years ago. Um he says the worst part is that people don't even know they're not even aware that they're walking in darkness. Okay, his Hebrew is like this. they they're not even aware uh I mean of the darkness they're walking in and tell us again it's not the learning that's the most important believe me it's important but it's not the most important brother it's the outcome who that what this person should be doing is telling the people about their evil ways specifically in detail just like we find by Moses. This is the whole point. Moses is telling over to the people all of the different places. He's not even telling them the sins. He's hinting to them. He's telling them the places where you sinned, where you angered where you angered. And he gave the rebuke to them as we're about to describe. Remember it said inotim anybody who increases their words that's not necessarily a good thing. And we said this was we already mentioned not to increase speaking negativity. Don't speak negatively uh about the people more than is necessary. Only a little bit only enough. It should be more appeasing. And because if you do increase, then what's going to happen is everyone's going to be against you. You're not going to be, you know, your words are not going to be accepted. They're going to speak negatively about you. Not that you have to worry about that, but of course, you know, but two and a half tribes on the other side of the Jordan. So, we know that there was a miscommunication. They really had a lot of sheep and they wanted that area and they meant to say, "We're going to go and fight with you, but we want to come back to this land." Instead, it came out wrong. We want to stay here with our kids and everything like that. And that would have broke the morale. God tells him right then you have to be na when you tell when you speak you have to be clean you can't u what's the word you can't garner you can't do things where people are going to think bad about you it's very important don't do that and if you you begin to become this I don't know what you want to call it this haka policeman believe me they're going to find all your clos all your own skeletons in your closet, okay? And they're going to speak about you and you're going to bring sin upon yourself because they're going to start mentioning your sins and that is understood by those who are intelligent. And the last couple lines is gimmel mochia. Anybody who plans to give rebuke, which it's one of the 613 commandments, remember what it says, right? We're going to see soon in in Leviticus 19:17. So basically, it says beerish when you give when you give rebuke, speak in a hinted way. Just like Moses said only the places where they sin, not the sin themselves, not the sin itself. Why? So you don't embarrass them. Like it says in the P in Leviticus 19:17 number 10 on the source sheet. You shall not hate your brother in your heart. By the way, what's the psychology? You think the person is doing a sin. So automatically you hate him in your heart. I mean the truth is that every Jew who sins is hurting me. Every Jew that does a mitzvah is benefiting me. It's true. We're all one. We're all being judged. If I can give, if I can help somebody get out of doing a sin, it's going to benefit me. So I shouldn't I try to do in the best possible way to be what's the word I'm looking for? To be not just successful, to be effective. So number one, instead of hating him, I should tell him how I feel. No, not necessarily. What I should do is find out if what I'm perceiving is even true. 98 99% of the time what we perceive to be happening might not even be happening. Meaning we see what he's doing but there could be a a reasonable explanation. There could be. So if the person is a sadi we have to always judge favorably. If he's a Russia gam he's absolute evil we have no obligation to even think positively and opening up the tap shine there's such a concept but for the most part people average people it's a positive thing to think positively about what they're doing meaning to judge them favorably like we said maybe maybe I don't know the situation so you you talk to the person and say listen I have want to have a conversation. Maybe you can explain to me. No accusations. I don't know. I didn't see the whole thing from beginning to 10. I only saw this little part. Could you explain to me what was happening? And the guy could break down and say, "I'm so sorry. I sinned." Guy could say, "No, you have it all wrong. I was doing this, that, and the other thing. You missed the first part. You missed the last part. Or you don't know that I'm a diabetic. I'm allowed to eat on a fast day or whatever it is." Right? I went to McDonald's to go to the bathroom. I had, you know, had a go or I needed a Coke or whatever. You know what I mean? It's a called an explanation. So, you won't have the hate in your heart when you realize you were wrong. Right? 98% of the times we got it wrong. So, number one is just having the conversation. In order not to have hate in your heart should have a conversation. You shall surely rebuke your fellow and you shall not bear the sin on his account. Meaning if you embarrass him you will be end up carrying the sin. This shir is technically over. I just want to mention again we gave so many sharim on this subject. Look down into the YouTube channel into the uh the subject the uh description box. You will see other sharim and I encourage you to go to them. If you want to be on our email list, then send me a uh an email and we will send you the English and the Hebrew sheets. We encourage you to uh to learn Hebrew and follow the Hebrew shoots along sheets along the way. Um this is like erv tishav. This hopefully won't even be the tishabove that we always think of, but it should be a brand new experience that we've been looking forward to all the exiles coming home. the rebuilding of the base of Mikdash, right? The the the Messiah being revealed, knowing who he is, having a relationship with God in a totally different way than we've ever had it before. And it can all happen in just 12 minutes. And we're looking forward to that time, aren't we? And so we say Shabbat Shalom. have a meaningful day whether it's celebratory or as we know reading about things that never going to h not going to happen anymore. Um but we will always be reading a anyway is part of Tanakh. It's a sacred part of Tanakh. We will always be reading it and learning about it and there's a lot of history and hopefully history is changing dramatically soon in our days. So have a good Shabas Shabasone, have even a greater Shabas, Shabas Nakamu, and uh have a meaningful fast. So have a good Shabas and have a great life. We'll see you next week. My birthday shing.