Parsha Perspectives for Today (Ki Seitzei)

good morning bogertov so excited and wonderful to learn the partial together again in partial perspectives for today trying to extract contemporary inspiring lessons from our weekly torah portion i want to thank as always our generous sponsors of the parsha perspectives for the year dear friends becky navi cats and family in memory becky's father david grossman our learning should be nishmas david ben menachem thank you so much for your generosity appears in the art school stone hummish on page 1046 1046 and the passion begins as we're all familiar into your hand you're going to be triumphant you're going to be victorious and in victory you will capture a captive and you're going to see a very attractive woman you'll be drawn to the khashaktiba you'll long for her luck and you're going to take her for you as a wife and then the torah gives a prescription of exactly what to do when this happens it's a fascinating section of the torah because as i'll tell us the torah speaks to not the best of humanity not our highest yearning or reaching or longing here the torah speaks to what is so to say the lowest common denominator the torah acknowledges the reality of who we are our temptation our drive our desire and the torah makes so to say a concession to that which is very interesting it means that our torah hakadosha is not utopian literature a torah akadosha deals with la diverter naked sahara we are fallible and we are human and we are mere mortals we make mistakes and we come up short and the torah anticipating and recognizing and appreciating that on the one end pushes us to strive and to have drive and ambition and the other hand makes concessions one of the concessions for example the torah makes we'll read about it in a couple of weeks what is this is the mitzvah was one of the many things that the torah describes god created even before he built the world even before the six days of creation hashem first introduced and instituted the concept the capacity the ability to do chufa why was cuba created before the world why not wait for man to stumble and fall and then juva will be the tool of the instrument the vehicle to recover and return from it why invent or introduce chuva even before man ever made a mistake and the answer that's so powerful and empowering to me this time of year and the whole year along is that god did not create man to be perfect there is no one in this world who doesn't make mistakes we all make mistakes and he built into the system that recognition that acknowledgement and he built into the system how we can repair and return and recover chuva means to return it means to go back it means to reset it means to reboot so here too the beginning of our parasha which is the story of the fast towar the torah is speaking to not the world the way we wish it were not people the way we wish they would be the torah is speaking to the reality of mortal fallible man man generic man and woman who are drawn to temptation desire distraction who make mistakes and give us the prescription and tell us what to do now i want to share with you an insight of revolba on this opening of our parsha which until i saw it the question never occurred to me but of course the great revolver the great masjid doesn't need me to endorse his insight how brilliant it is why does it describe when you go out to war with your enemy just say when you're a war when you're in war with your enemy and hashem makes you triumphant and you capture a captive why is the imagery state say when you go out to war this image of the word yitzia the notion of going out of leaving always has a connotation connotation or association with something negative in a derogatory way and i'll give you a few examples go to braces gracious chapter 34 verse 1. what's the story there dina dina yakov dina was bored the only girl had no playmates she wanted to go out wanted to explore wanted to have some girlfriends wanted to see what was going on with no swords to see what was happening all right so we all know the story khamor is attracted takes her captive this is the beginning of the metoo movement violates her there is no consent and of course the two brothers stand up and fight and advocate and wipe out khamor and shechem in defense of their sister dina but how did this whole episode begin and here the torah is not social blaming the victim but the torah tells us she went out and rashi there says how is dina identified by tape say dina bass leia periclavidale pasagal dina basleya now dina is the daughter of leia one second who else was deana the daughter of not just leia dino also had a father and who was her father yaakov wonders rashi why does the torah identify dina specifically with leia what happened to yaakov says rashford is she's identified her associated with her mother because she shares a similar quality and trait and what was that quality and trait say leo acted indiscreetly she went out and dina is described as the daughter of leia because that say dina she too went out so here we see the first negative connotation the dick the victim dino was exclusively the victim and that's why your brothers rise up on her behalf and defend her honor let's be clear she is purely the victim no one's blaming the victim however vate this quality of always needing to go out and be out and intermingle and integrate and see what's happening curiosity killed the cat and curiosity killed many others so here's the first association a negative or derogatory association with the concept of going out next we have in sepher vallecra we have another story we have another story of the son of a jewish woman who went out this is the megadeth who went out and cursed god the blasphemer the kitsony personality who previously had risen in defense of god and is such an extremist now is going out to curse and to blaspheme god and how does that begin that episode say that isha israel israel he went out went out again you see this notion of yitzia of going out of exploring of leaving as being identified or associated with feeling negative or derogatory he went out where did he go out say rashi here says why don't we just describe that he got up and he took his keyboard he took his smartphone on social media online or offline he blasted god he cursed out god why do you have to describe he went out to curse god you can curse god comfortably from home now that we have the internet why do you have to go anywhere so she says where did he go and we live in the olympia he left his world he left his sanity he left his his his mental uh balance and well-being he went out so this is the second example first we have dina by tate saydina now we have ben and finally in the case of korach korach and his and they got up from the dwelling of korach from all around the dust they went out standing at the entrance to their tents they their wives their children and their infants and here rashi again says what do you mean they went out says brazenly boldly arrogantly they went out they threw caution to the wind and they went out ulla got dave they went out in order to curse the blaspheme they went in order to rebel or to rebel so you see this notion of yitzia with three negative connotations with dina the megadeth in vayikra and with das and va'aviram here in korach why the connection why the connection and here revolve is really answering a question a question that should bother all of us at the end of last week's parsha we had a list of the individuals who not only exempt from war but from or the individuals that we send home from war and who are they if you got married but haven't enjoyed your shuttle rishona you haven't really enjoyed your home your new home if you planted uh built a home but didn't yet take residence in it and if you planted a vineyard and you did not yet enjoyed it these three individuals are sent home from war but there's a fourth category we talked about it last week the individual who has alveros viado rach lev the softer faint of heart who carries average beyodo why someone who did something so seemingly insignificant like spoke between the armed felon and the head filling has to go home what does that implier suggest about the people who are going out to war there's a certain level of righteousness there's a certain level of nobility there's a certain level of of citrus these are good people these are quality people these are fine people these are upstanding people these are moral and ethical people because we've already weeded out the weak the morally and ethically weak we've already weeded out the individual the individual who make mistakes who have indiscretion who have poor judgment and who hold on to them who carry them with them we told you stay home so who came with us out to war the ones who lead that battle out to war are the ones who are morally upright who are ethically steadfast so says revolbe if that's the case how do you have the whole beginning of our passion what do you mean when you go out you see the attractive woman and we know how many american soldiers we know how many soldiers of every country of every army in the context of war when they are acting uh with brutality and violence can lose their moral compass can be drawn to that which doesn't belong to them right and the torah here accommodates that ki says but who are we talking about you're talking about the righteous soldier so why is that righteous soldier drawn to the strange beautiful woman taking her captive shaping her head he must have her even if she's an anxious ish even if she is married and belongs to someone else who are we talking about how did the righteous soldier of last week because we weeded out the unrighteous become the soldier of the afast tower of the beginning of this week says revolver the answer is all in that word it's in that word tait say why isn't that word ted say says what are telling us is that when you go out when you go out rashi here says why are we accommodating the soldier talking about a voluntary war not an obligatory war and the reason that we accommodate the soldiers if the torah wouldn't let you give you parameters and criteria give you a protocol for how to marry her permissibly then you'd marry her in a forbidden way and then she'll become hated and then you'll have a says benzodiazepine the revolver you know what everything went wrong when you bring an attitude in the mentality and life of ki say when a person wants to go out to go out of your boundary and to go out of your border and to go out of what should be your spiritual comfort zone you know it doesn't mean that we can't be creative and inquisitive this world is magnificent and hashem invites us at least when we're past the pandemic he invites us to explore it and to conquer it and to get to know it go see the national parks go study science go and uh and pursue and learn and experience it's a magnificent world but do it within certain spiritual boundaries do it within certain spiritual and halal parameters and stay at home within that world of our moral compass stay at home say because when you want to go out when you want to be able to taste or experience or have what everyone else has you want to see how the world lives you're just curious you just want to give a look you just want to take a taste that ki say that mentality of leaving our boundaries and leaving our spiritual and torah borders just giving a look and just getting a taste and just being a spectator and just being an observer that kisetsei that pull and that desire it could take the righteous soldier of the end of last week's parasha and turn it into the soldier of the efas tower at the beginning of at the beginning of this week's parachute that's what's going on we have an exception the exception is yaakov avinu we have an entire parsha named parshas vayetze pereiras yaakov went out he went out and he headed towards kharan and here the torah tells us this had the opposite impact says rashi this fight saying is the particular began by telling us what did he plug into the gps why did i have to tell us where he left from why is that important or significant it's telling us when a person leaves a place it makes an impression when a righteous person lives somewhere they lifted everyone out their behavior and their attitude and their image and their mere presence has an indelible impression it lifts people up and when yaakov left they made a rosham she was leaves so here we have the vayetze where yaakov who was that saddik yaakov who knew how to stay home within the spiritual boundaries and comfort zone when he left dafta is when it had that impression that negative impression on others so before a person says revolver before a person departs from a regular routine you have to take a moment to contemplate if what you plan to do or your place you want to visit is going to have a negative or a positive effect on you when a person is going to leave your comfort zone just try this just go there just watch this just read this just think this just experience this you're going to leave your comfort zone you're going to fight you're going to ki say when you're going to tate say when you're going to have you and you're going to go out of what you feel comfortable and safe and what is home then you need to give extra thought and forethought to anticipate what the consequence will be and that's why the torah relates to most instances of you'd see in a derogatory fashion only with yaakov avinu is the ethea one that is negative in the other direction that it has the negative impact on the people that it leaves behind so anyway i share that with you because the question that revolves seeking to answer is a question that never occurred to me what happened to the righteous soldier of last week's parsha so much so that the beginning of this week's parsha he's now desiring someone that's off limits then that the torah has to come up with this accommodation called the laws of of yafast tower it's very bizarre unless you understand that important critical word say how careful we need to be when it comes to our notion of many of them with whom is this our alter ego is again that that voice in ourselves that when we go out says just taste just experiment just to look just the taste just see just try and it leads us astray if we're not careful the great uh british poet robert browning once said when the fight begins within himself a man's worth something when the fight begins within himself a man is worth something which is kise that's what the many of the rebels point out with whom is this fight it's a fight within yourself and that's when you become worth something when you coast through life when you're complacent and apathetic when you just do whatever you want when you explore whatever you want and then you just redraw the boundaries instead of admitting that you violated a boundary you just redraw the boundaries with every new desire and want you have when you're not engaged with an internal conversation an internal battle an internal an internal struggle then what are you worth this kise is the mulhammer with ourselves to be more patient to be more caring to be more humble to learn more torah as adam with more kavanagh to be more generous to spend more time doing whatever the area we've identified that we need to work on to have more ammunition's presence over our shoulder whatever area that we need to work on when we're willing to fight with ourselves is when we are worth something and that struggle that milkham allah that struggle with ourselves that result that consequence is the sweetest i posted a video today we've been sending out a daily inspiration from the shul a minute of inspiration for elo rotation of the rabbis i sent one out today with a beautiful insight that we know shalatova masuka everybody loves dipping the apple and honey we're counting down a short time from now dipping the apple and the honey and wishing one another shawn told me many dip khala in the honey all the way through sukkas i have a friend who dipshall in the honey all year round he wants it to be sweet at least it's a school for the dentist so his children have to keep coming all the apple and that honey now whenever dwash whenever the torah in tanakh uses the term devash honey the torah is talking about divas tamarin date honey when the torah and tanakh we use the term devash honey we're talking about date honey and yet here the minute is devoted we're using bee honey we dip the apple not the date honey we dip the apple in the bee honey why why so i forgot when i first saw this the gramatic bitumen quoted it the answer is because the honey flows from the date the date doesn't have to undergo any pressure the date doesn't have to undergo any any uh struggle the honey just flows from the date naturally and that's how one retrieves date honey but when it comes to the bee the bee undergoes struggle in order to create that honey and to retrieve to access that honey from the bee you have to be willing to endure pain you have to be willing to apply effort you have to be invested the reason we use bee honey on rosh hashanah because for it to be a chanatova umasuka no pain no gain the more you put in the sweeter it is according to the effort is the reward we're in this battle with our alter ego we're with a battle with the voice that wants to sabotage we're in a battle to be the best version of ourselves and when we struggle is when our life becomes worth something that's the sweetest the sweetest that it is the next section the torah has is the story of the ben soda um never had never was never will be and the gemara has already wondered if it never happened it never will happen then why is the torah taking up precious real estate by taking us these intricate and detailed laws to which the torah responds because you will extrapolate you'll learn you'll study and you'll get reward now the simple understanding is that you'll apply yourself and study this section and by learning torah the most noble pursuit the best is ah then you'll get reward mekamashar in the world to come however many including roshamshin fell hersh and others say no jerosh understand what went wrong with the binsara umara on the kadasha where where will you get reward in this world why because if you want to learn about parenting you want to learn about education you want to learn about inspiring others then closely examine the story of the benzodia we've done this in the past and we're not going to do it again right now but there are many lessons to be gleaned and learned from the parents inconsistency do they speak with one voice or with two different voices are they giving one message and one model or is there conflict within the home so the confused child just decides to to for themselves what will be there's a lot to talk about about the lessons in the kabbalah that you can extract but i want to share with you a different insight from joking thomas the following question it's not his excuse me it's a very famous question but i loved his answer i love his answer richard says the following we know that when it comes to this vensora umora this child at the time we're talking about a child within three months of their bar mitzvah who has the same voice as the parents all of these real details in order to qualify which is why it never happened it never will happened the criteria are so rigid and so narrow that it's impossible to ever happen and one of them is that this child has not yet done anything so rashy here says ben soro mora nehrag asham sofo we're giving a capital punishment we are giving the death penalty to a child who's done nothing wrong done nothing wrong so why are you killing the child i'll shame sofa because we have a crystal ball and we look at this child and we look into his future and we see that the future of this child does not end well this future of this child this child is going to act so wayward so rebelliously that this child is going to do things worthy of the death penalty so instead of waiting for the child to actually perform the crime we eliminate the child before the crime i'll shame sofo we fast forward to the end we know what he's going to do wrong and therefore we give him the death penalty before he ever can higher toro the sole torah knows what's going to happen let this child die innocent rather than die guilty it's a merit for the child we're doing a favor for the child instead of fast forwarding with our crystal ball and waiting for the crime and a victim we actually cut off before there's a victim and it's a merit for the child let the child dial the innocent now if this bothers you it bothers many others too why especially for the following reason we find the opposite in the torah is expelled from the house of avraham and he sent out to the desert and there is no water the pasta says it says don't worry a heavenly voice came out and proclaimed to hagar don't worry about your child because your child is being evaluated and judged by so yes yeshmal one day will become the greatest agitator ever of the jewish people oh god we're making peace one by one merits hashem there'll be a day that we celebrate peace with entire ishmael ishmael will be the greater greatest agitator and will terrorize the jewish people but right now hagar don't worry why basher because you smell today as innocent pure as zees edel a good sky ishmael of bashir usham is good to go so you have nothing to worry about so rashford you're going to give a canteen you're going to make a water delivery zephyr hills is showing up to ishmael right now in the desert to save his life don't you know who ishmael is going to be the progenitor of don't you know whom he will father who will become the greatest agitator they'll terrorize murder seek to exterminate to drive into the sea the jewish people and the beloved israel so we'll see the angels to god why are you bailing him out why are you giving him water let him fail to which hashem responds no no no no i'm just god and in my system of justice i look and evaluate based on who you are today and i don't care if your trajectory is in the direction of bad news you're hanging out with the wrong crowd and ultimately this path we've seen it we've seen the story before we know how it ends you're gonna turn into a life of drugs and crime and this and that i don't care but who you are right now and how you're living right now so wonders of druk and so many others what's going on over here which way is it do we say ni sofo the benson motor gets the death penalty because we know how the story ends so let's make it a victimless crime let's cut him off before he can create a victim neither hashing sofo we judge someone based on the outcome that will be or do we say basher we look at the here and now we look at the hearing now not only does yeshmah benefit from hashem's approach of looking at the here and now we are the beneficiaries of that approach and we will be on rosh hashanah because the murder of shannon tells us i've spoken about this one statement in the game our countless times because i think it's so important and so misunderstood when we come before hashem rosh hashanah what are we being judged for what are we being judged for waking a child in the middle of the night and ask them for what is our judgment on rosh hashanah were you a good boy or good girl in the past year rosh hashanah we come before god and our whole last year plays before hashem in the movie and the basement shamal is up there and they look and they say that's not good that's a problem oh that was nice we did okay and we've got these scales and which way are they going to tip and all the images that we since we're little children have about yoma din the day of judgment rosh hashanah this entire period of the year ask anyone in the middle of the night and they'll tell you what is rosh hashanah what are you being judged for the past year however you were told a lie that is absolutely incorrect it's 100 percent not true we don't have time to expand upon it right now but i'll just tell you this the gemara says i'm going to be it's hook you're only being judged for that moment so when you're in shul when you're in shul or outside in the tent or darwining in the safety of your own living room whatever you're able to do this rosh hashanah on rosh hashanah when we stand before god and god is looking and evaluating us it is not about the past year you know he's evaluating us how we are that day that hour that minute that moment so he said what are you talking about i thought it was all about the times that i forgot to make a buckle before i ate or i slept in or in diamond with kavanaugh i didn't hold the door i didn't say please and thank you i wasn't a good boy i wasn't a good girl i thought it was about the past the answer is god only cares about the past and how it informs my present but i can't be judged for the past because i can't change the past the only thing that i'm in control over the only thing that i can change is the present so if i hold on to the past if i have wonderful memories of the past if i'm nostalgic about the past if i am destined to repeat the past then the past is part of my present and for therefore i am guilty for it but if in my present i'm disassociated with the past if in my present i've disavowed the past if in my present i'm redefining who i am that's all god cares about every moment i have an opportunity to redefine who i am and ain't done it all god cares about is that moment and where did rabbi yitzhak learn that from where did he learn that from that all that matters is that moment okay i'll give you one piece of evidence i want to get back to so much to talk about napasha but one piece of evidence the modern condition says that an individual picture the scene the individual works out of mcdonald's walks out of mcdonald's they didn't stop to use the bathroom and get a diet coke they walk out and they're wiping the crumbs off their face from the delicious double cheeseburger triple whopper they just finished the individual embassador if you eat cheeseburger while you gossip while you treat on your income taxes while you think of every average in the world and then they turn to a young woman they fall in love with and they say at the same moment while they're still wiping the crumbs off their face of the double whopper cheeseburger hareya nikodeshiously you are hereby married to me on condition that i am at sadiq i'm righteous so if you ask me if i was the rabbi i'd say a hundred percent they're not married there's no there's no validity to that marriage because the hussein attached a condition that he didn't meet you're hereby married to me on condition you're sadick the cheeseburger is still in your face the stain is still on your shirt of the whopper what are you talking about you're sadik says the gemara mikodesh is you're married why shema here because in the split millisecond between finishing the whopper and saying you're hereby married to me unconditionally maybe the individual decided i'm a tadk and yes it is that simple isn't that empowering isn't that enriching aren't i using up all my yelling their own drushes right now yes isn't that incredibly empowering all it takes is deciding in this moment or the person who did that yesterday or did that an hour ago or did that a minute ago that's not me i don't want to be that person anymore i've hereby declared i want to redefine myself i hereby declare i'm a new person in this moment and god says then we're good we're good good to go because i'm not judging you or holding you accountable for the last year i'm holding you accountable for this moment and the last year matters and how it informs this moment and where did rabbi yitzchak learn that from ain't done this that you're only judged for that moment he quotes a position how do we know that because god did not hold the ishmael accountable for whom he would become but rather he interacted with yeshua based on who he was in that in that moment in that moment sort of a joke asked i don't understand which is it need sofo do we fast forward do we look in the crystal ball do we hold you accountable based on the trajectory that you're on and what you're ultimately going to do as he does with the denser or mora or is it like ishmael and all of us on rosh hashanah bashar hashem that all that matters is that is that moment and listen to what he answers first he quotes kuni and he says the difference was [Music] was pure it was completely innocent it's only that we have a eye to the future we know what would be but the bensara omora has already begun to slip has already shown an indication or signs of who he was going to become and that's why the difference that's the answer of the first kuni gives a different answer it gives a different answer he quotes this is so beautiful because it's the intersection between the parsha and el getting ready for yamana listen rabbi yonah to listening and learning and being open to the fact that you might need to change the individual who doesn't know how to listen if you're closed off and close down and shut down and no one can ever get through to you there's no article there's no speech there's no what's app group there's no video there's no moment there's no family member there's no friend there's no rebbe there's no one who can ever get through to you and suggest anything other than that you're perfect if anyone says anything other than that you're perfect they offer constructive criticism feedback even delivered in the most beautiful delicious way you can never hear it says rabbena yona you'll never change the prerequisite to change is the ability to listen is the ability to be open the ramkha writes this also in mesut ozil writes he says the late the late the cynic the sarcastic individual it's like they're holding a shield that is smeared with oil and when an arrow hits the shield the oil it makes the arrows slide right off nothing can penetrate we all know people like that so cynical so sarcastic nothing ever penetrates their spouse their children can call out cry out try to get through to them confide in them their most heartfelt authentic feeling but the sarcastic cynic it just slides right off nothing nothing ever penetrates says rebecca yona you want to grow you want to improve you want to repair you want to become a better version of yourself the prerequisite is the ability to listen the ability to listen and if you can't listen then you'll never grow so much says initially you know what the difference is between the bensour umura who's neither mashem sofo it's a faded complete that we already give him the capital punishment and yeshmal who we say bashir hasham let's look at them right now look at the section in our parasha kisete the ben soro what does it say about him over and over and over again you know what he's missing the ability to listen because the israel so below is what is the word that's repeated over and over again in the section of the matsuri yes the ability to listen and to learn and to grow this ben sotomona is shut down first the parents come and say international because first the parents come and complain he doesn't listen doesn't listen nothing penetrates no openness doesn't listen the israel so so then there's a kingdom the elders the rabbis the inspirational motivational speakers they try to inspire him below yeshua alayhim he doesn't listen not to the meaningful minute and not to this podcast and not to that what's up group and not the charlie and not to rabbi cronin not to anybody ishmael and then what happens there's a kingdom in a so what do we have to do someone who's closed off and doesn't listen that's the individual we know will never change a person who listens we have hope the person who listens there's promise the person who listens there's possibility but if you're shut down and shut off and you can't and don't ever listen and that's why how does the bensoura mura section end with a mandate and a charge to the jewish people israel you everyone see what happened everyone see what we did to this ben soromona you see that we had to apply capital punishment and we have to give the death penalty now go do what listen and learn listening it is the key to personal growth personal achievement it's the key to be able to break through what an insight of rub druk next perhaps you cannot see the ox of your brother or sheep or goat that is cast off and you're going to turn away you're going to close your eyes you're going to look away instead hashed the mitzvah of us you have to return the lost object to the person you have to return the lost object to the person we've spoken about this many times in the past it's it's what defines a good jew versus a good american see to be a good american you have to just not rape steal pillage murder you're not actually good you're just not bad but the torah says no no we actually want to mold and shape and cultivate not just not bad people we want to create good people a good person doesn't walk by a lost object and not try to give it back to its rightful owner you have to return the right from the object to the rightful owner the ignorance of gimbal a step further in san juan says not just you have to return a lost object to its rightful owner if you have the ability to return and restore someone's health than that too a doctor who heals is doing when someone loses their health and you can return it therapeutically you heal you help you support you give someone back their well-being their mental spiritual emotional health that's hashem if the torah applauds someone who gives back an object although moreso says the command sanhedrin how valuable the person who gives back not the object but the person who gives back a person's very life a person's very health and the bakadosh takes you know what the highest nickname that the torah can give someone is the more righteous you are the more of a brother a holy brother holy brothers if you care about fellow jews and you are a righteous person in your own right you're a holy brother over here it's not talking about an object and it's not talking about restoring someone's health it's talking about giving someone back their neshama losira sure atif don't see the animal of your brother who is your brother hashem she's your holy brother hashem the one you're devoted to dedicated and love don't see the animal of your brother and who's the animal the animal is the individual living with no torah the individual gives into the desire their appetite their urge who's living like an animal with an animal instinct and an animal impulse an animal compulsion the individuals living like an animal don't see them wandering and turn away bring them back to your brother who is hashem says this is the torah's mandate for kirov for caring about a fellow jew so someone bageled you online at the supermarket they said oy because they wanted you to know that they're jewish somebody said good shabbos or said hey is when is rosh hashanah this year because they wanted to know they're jewish you can't they salam to him don't close your eyes don't walk away don't neglect them hashem bring it back to hashem invite them for a meal encourage inspire put them on an email list send them a link to be able to learn says a third even yet higher level so the puzzle itself is talking about that in order to be a good jew a good person it's not enough to not be bad to be good you have to actually do good if you see someone lost something bring it back give it back to them says the gemara a step further give someone back their health says even a step further gives someone back their neshama hakeem we're going to skip that passage next tutorial introduces us to the concept of the obligation of building a fence we've studied this in the past also we've seen many different beautiful interpretations of what does it mean why is it a new house the obligation to put a fence or a railing is not only on a house it's on a staircase in fact the marlins from here you're not allowed to keep anything dangerous you can't raise a pit bull in your house you can't have anything dangerous in your house because that's a violation of a sisa maca gaga you're supposed to make a safe space for people so why is it only on a bias kadash a new house they have to put up the fence it should be what if you if you buy a used house and it doesn't have a fence and it's not just true about the roof it's sure if you're from the midwest the roof it's true about the balcony it's true about the staircase it's true about the porch it's true about any elevated area or any dangerous area you have to make a fence around your gag we spoke about this all in the past but i want to share a new insight with you this week from the helicopter the great show now and he asked this question and emira mrs market device why is it specifically with the new house and why in namura mitsuba why specifically for your roof it's true about a pit it's true about anything that could damage your harm so he explains based on the base of brahms russia a wicked person needs to abandon their path it's not enough to just make a tweak you have to altogether change your direction your trajectory when a jew sees i'm going down the wrong path i'm hanging out with the wrong people i'm living the wrong life this is not the kind of family i want the kind of shabbos table i want the kind of children i want the kind of darwinian i want this is not who i want to be so what happens what happens ma yolo and yasa you're going to tweak you're going to change you're going to adjust that's the small specific thing talking about a physical house it means when you want to rebuild your life your home who you are and what's the eights of us make a fence around it the fences offense means this goes back to the beginning of the void at the beginning of the pasha that we said from revolve it means that if you want to make changes in your life then you need to put fences in your life you need to draw boundaries in your life it can't be all things all times all people just do it whatever makes you happy obey your thirst if you want to have a meaningful purpose for life you need to have a fence you need to have healthy boundaries and borders you need to be able to know right from wrong and live within that space not key say not to go out from it so it says the salam rabbah that is the message you're ready to turn over a new leaf you want to become a new person you want to make a change in your life then make a fence make a boundary decide who you want to become and what it best of your self looks like and then put a fence around it to protect you and to keep you on that path to keep you in that direction to keep you going along those lines and to keep you true to that promise of who you have pledged to become and who you say you want to be moving right along next peric such beautiful mitzvahs here one by one we don't have time to honestly explore them all beginning of the next page 1052 the article hold on i have the wrong place page 1054 1054. don't reject someone from edom why because he's your brother and don't reject an egyptian why because you are a stranger in his land don't be harsh to the egyptian because yeah we do have a bad history with the egyptian but you also had a long and illustrious history in history in his land when there's a famine and you need to run and there was nowhere else to go you found the place you found the place the gemara learns from here a very powerful message about how far hakara satov has to go how far recognition of good has to go it's very powerful i'll tell it to you from an insight from my great uncle allah and the front of raja my great uncle ravi sural nolman my uncle lou lou norman or vishal mullman who was an educator in for a very long time in america and ultimately lived in israel he wrote a couple of very interesting safari where he took pit kamin he took yiddish expressions and tried to show how what became popular yiddish expressions actually originated in ghazal that these yiddish expressions were not just folk expressions of a jewish culture but actually embedded within them where attitudes of our rabbis were brilliant wisdom of khazal so i'm not going to try to say this in yiddish because i'll butcher it but in one of his entries on this he's talking about hakara satov and he says the following he says the following he begins by saying one of his grandchildren said zadie i have a i have a wonderful treasure for you i found that gamba yiddish you're going to enjoy them very much and he said what does this mean what's really going on in this pit gum what's really going on in this yiddish expression so here's the yiddish expression you ready i'll try don't judge me i don't know how to pronounce it a person has to pay off their obligations you have to pay [Music] when it comes to a person has to pay off their debts but when it comes to the good things people did for you you have to remain indebted that's the expression the initial expression is always try to pay your debts except for the good things people did for you always try to remain indebted so that's what uncle lou's grandson i don't know which one it was he's sterling's grandson brought him this yiddish expression and he said now i'm going to try to find what is really going on here so he said here's his suggestion here's the suggestion about what it means the following on the one in the mark suva's daft we have a total obligation to pay off our debt you borrowed money you borrowed an object you have an obligation to return to restore to make the other person whole that's the kimono says prius bahuba to pay back so what does the second half of this yiddish expression mean what does it mean but when it comes to the tobos the good things you should remain indebted what does that mean so he suggests based on rav of the mirror and he's safer he says the following it says you're not a lot of hate you're not allowed to take revenge you're not allowed to carry a grudge against egyptians why kiger haisa berzo you were a stranger in their land and rashi here says the following alphapisha zarco is the kremlier what do you mean i can't carry a grudge they threw my ancestors in the river they drowned babies they were murderous genocidal maniacs and i have to be nice to them these generations later why says rashi because before they did all that they gave us a place to stay when we were hungry and we were tired and we were running they gave us they were hospitable so we remember and we hold on to their hospitality to the point that you're not allowed to bear a grudge or take revenge even after all that they did it's actually a very interesting insight behind the bema last week we talked about the story of this israeli hockey player who signed to play for the auschwitz team and the controversy that created of many people who were very upset and saw the individual saw this israeli hockey player as a traitor how could you play for team auschwitz auschwitz is synonymous with genocide extermination and murder of jews so here's the problem not necessarily saying they're equal or applying it but here the torah says you can't bear a grudge against the egyptian because true the egyptian is synonymous with slavery and servitude and oppression and persecution but don't also forget the centuries of living there and living well and jewish culture and jewish renaissance and the hospitality that they provided and they offered so it says rabbi stroll noman says my great uncle zachary maybe that's what this expression means he says it's very interesting can you pay off a debt if someone did a taiva for you if someone let you a hundred dollars not only can you but you have to pay off that debt by giving them the hundred dollars back but if somebody did a generous gesture if somebody did a kind deed for you can you ever pay it back and the answer is no a person should maintain that debt and continue to feel indebted and that's why the expression is not that you pay off the good it's not tashlem tov don't pay off the tov the good for someone did what's the attitude of the approach or the quality we're supposed to have ba machiatov recognize the good and remain indebted to it for the rest of your life don't seek to pay it off and think you're done and move on maintain and carry that debt with you forever and as you go forward and maybe says ruby strom says that's the deeper meaning of this expression of this yiddish pig which means your debts you should pay off but the tovos the good things people did for you you should remain indebted i'm sure this is a much sweeter devator if someone could correctly pronounce the yiddish so i apologize to you for destroying the yiddish but what a beautiful insight of your and it's a difficult application to think that you can't bear the grudge against the egyptian to think somehow you're meant to continue to hold on and focus with some sense of an appreciation of the good that he did how is that possible how could that be or if desola writes in mr melio if that's how you have to feel to the egyptian who even though the good is well overshadowed by the bed imagine that kara satou of the gratitude that were meant and obligated to continue to carry and feel towards those whose good uh was not overshadowed who only did good who only did good towards us this is also a vote by the way of i think the sofa when leia names him yehudah why is he called yehudah he's called yehudah means i'm grateful that i have yehuda and what was different when the gemara says leia was the first one to ever say thank you what do you mean adam never said thank you avraham yes what are you talking about leia is the first one to say thank you what do you mean leia is the first to say thank you the answer is others had said thank you but they said a thank you that paid off a debt you did something nice i said thank you now we're even stephen leah was the first one who said i'm going to continue to say thank you every time she called yehuda's name she was saying thank you again and again and again and again and that was the message she never stopped saying thank you hakara satov not tashlem hatov not paying off the good but recognizing the good and remaining and retaining that feeling and that sense of being indebted okay let's keep going towards the end of the parachute this is the torah's mandate or obligation towards being honest in business honest in business having integrity in our lives and our interpersonal relationships and our business conduct having integrity don't have in your pocket two stones one large and one small don't be duplicitous and don't be a fraud and don't be a fake and don't be corrupt and don't have in your house two to two measures two scales one large and one small evans you have to have a perfect and honest weight and measure so that you live a long life so you achieve longevity we throw around that word to eva to describe lifestyles that torah rejects but you know the word to eva abomination also applies to people who are dishonest when someone's dishonest or corrupt in business when they cut corners cheat when they misreport on their income taxes they are they should be shunned and shamed for the community as much as any other abomination it's an abomination to conduct oneself in that way to behave in that manner revolver here has a very interesting insight revolver notes in the puzzle what do you mean that you shouldn't have in your pocket you shouldn't have in your home what if you have it there but you don't use it rasheed explains the juxtaposition of the commandment what do we have here the prohibition of having dishonest weights and measures is right next to what is the very last paragraph in the parasha or pasha zakhar before purim can anyone remember still before purim it was like another lifetime before purim can anyone still remember that it feels like not this year it feels like 400 years ago so we read paschal remember what amalek did we have that obligation to remember if you didn't hear pasha zach you pay attention this week's torah reading and you can fulfill that obligation of parshas zakhor so rasheer says what's the juxtaposition why do we have the story of zach right next to the torah's mandate to have only honest weights and measures so rashi tells us the reason is if you're dishonest with your weights and measures then fear and attack from your enemy because i'm alex coming for you what makes you vulnerable to my like what precipitates amalie's attack against you if you're dishonest in business what does one thing have to do with the other why specifically dishonesty in business why not say molly will attack you if you don't keep shabbos and you don't keep kosher and you don't keep young kipper if you speak la shanhara why specifically is it dishonest weights and weights and measures so revolver who says that even if a person doesn't use those dishonest weights and measures but simply keeps them in their house that alone is an abomination to hashem just to own them just to keep them they grow ads even if you weigh the merchandise with a faulty measure and then you compensate for the difference so you never cheat out the other person still you're an abomination to hashem why because using these deceitful weights causes a person to be distanced from hashem why is that and how does that work listen to this insight listen to this insight of the native then says you know how that works and you know why that happens and you know why this is juxtaposing their passion says that it saved you see when it comes to stealing from somebody why does a steal from b because agreed a wanted what b had a wants b's wallet pocketbook laptop flat screen a wants what b has or a is worried that they won't have anything a is worried they want a food to eat or a roof over their head so add a fear out of greed a steals from b when you have dishonest weights and measures in a premeditated way if you've institutionalized your deceit and your theft then it's not just out of a moment of weakness or out of a moment of fear it's actually out of a moment of heresy and why is it out of a moment of heresy because you don't believe god will provide and you don't believe god gives you what you need and what you deserve a person steals on occasion out of greed you swindle with dishonest weights and measures it's more than greed you've introduced corruption corruption even if all you do is own them and don't use them you are leaving something corrupt it's a lack of faith so if you have dishonest in business if shakhtar points this out all the time if you cheat on your taxes you're not just violating you're stealing from your fellow man when you're cheating taxes why because your fellow man has to pay more taxes because somebody still has to pay for the sewers and the mail oh let's not talk about the mail someone supposed to pay for the uh trash to be picked up and for the traffic lights to be installed so if if your neighbor doesn't pay because they cheat on their taxes you'll have to pay more they've stolen literally from you however it's not just stealing from fellow man it's stealing from god it's stealing from god how because you don't believe he will provide it's an act of heresy of kira and that's the connection to amalek a malik live a life of mikra amalick are all about chance and happenstance amalek are all about randomness a molecule are all about living life where you say there is no god so like do it in the negative amalek say there is no god we're victims of chance and happenstance and randomness there's nothing meaningful there's no water to the universe everything is just mikra it's all just chance well if you are corrupt that you cheat and steal you've institutionalized corruption you don't believe that god will provide what you need and deserve then you're no better than amalek then you also have eliminated god from the equation then you're also living without god in your life says that it's if and that is the connection between the two that is why these two partios are juxtaposed one to the other we have to live with a sense that there's a hashem in our life i'll endure telling you an amazing beautiful by dichover he says the following say it now or save it for another time you know what we're out of time i'm gonna save it for another time what an incredible conditions lady i gotta keep you wanting more make sure you come back next week so we saw smattering of some of the laws of the pasha there is so much more honest weights and measures toilets and abomination here the orb are varacastras we check not only the ingredients at our stores but we calibrate the scales a couple times a year we go and make sure that if they sell you half a pound of coleslaw that it's talking half a pound because we're as worried not only about the ingredients we're as worried about the righteousness of the scales because that's a to eva it's an abomination to god when it's corrupt making sure that their honest weights and skills so join me tomorrow morning 8 15 for me to show them 10 minutes 8 45 for living with the munna tomorrow night behind the bema we're going behind the bmw deutsche who is fighting to be able to participate in the olympics this amazing um torah observant woman who runs faster than anyone you know and who qualifies for the olympics but it's being held on saturday so hear more about that tomorrow night at 9pm until then everyone stay happy stay healthy stay holy if you're watching on youtube please subscribe to our channel even if you're not please consider it have a fantastic day this