Remember The L-rd Your G-d, Do Not Forget with Rabbi Aaron Dovid Poston

Heat. Heat. [Music] Shalom everybody. Welcome home to Torah. Welcome to the mash. A warm a very warm welcome home to Torah. Tonight's sh first of all we're par parat shalak and we're dealing with fundamentals always we always deal with fundamentals and uh we usually use the clear for the basis of the discussion however we switched not from the clear but from the clear how does that work the kakar wrote many swarim he's most famous for the clear however we're going to be however we're going to be using gibborim another safer that the clear wrote. And um I encourage you to look down below. There's a link to the original Hebrew sheets. If you would like to receive the English source sheets by email, send me an email and I'll add you to the list. Okay. So, tonight's shure is sponsored by Rabbi Dr. David Weisskoff. He's sponsoring it in honor of families that suffer from parental alienation. We'll talk about that in a minute. But also have in mind a Rafu Sha for Yilar Ben Ruth as well as Sar Miriam Batama and for the hostages should be released and we should win this war as soon as possible for the long term for all of AmIRs. Okay. What does parental alienation specifically have to do with today's shar? Number one, how dangerous, how consequential, how damaging, lush and horror and where it stems from within a family. And I have some notes that I want to mention as we discuss this idea before we get into the para. Remember Miriam spoke lashhara against her own brother. [Music] So there is a an aspect of what we're going to call family familiar um lashhara. I would suggest that it's even more damaging in family. Cuz why is that? Because most people think, you know what, it's only my brother, it's only my father, it's only my mother, it's only my kid. I I'm allowed to. And that's that's 100% wrong. And maybe they even think it's a mitzvah, which is in general a big problem. When people do the wrong thing, they can justify and say, "Well, it's a big mitzvah." I've related this idea several times. The dugma, the example of the sixth commandment. It's actually the fifth commandment, honoring your parents. It's the fifth of the ten commandments is on the right side, is on the side between man and God. And and it's been asked, how can that be? Aren't these human beings? Shouldn't it be on the side of between man and man? In other words, the latter five commandments are between man and man. The first five are between man and God. And yet, the honoring your parents mitzvah is on the right side between man and God. And it's a dugma. It's mamish set up. Hashem set it up where children have a unique relationship with their parents. Parents have a unique relationship with their children. Um, and the idea of the child parent relationship is that it prepares you for a healthy relationship with God. And unfortunately, we know many people who experience different types of trauma. And they, you know, we're all included here. It it hurts us. It hinders us in our relationship with Hashem. if we have what they call a mis dysfunctional relationship. So slander can end up being a tremendous hindrance in your relationship with God starting with your parents. Uh I didn't bring this verse as a source but I I brought thought about it when I was preparing and that's in Deuteronomy 1 27. Moses is saying about the Jewish people, you slandered in your tents. So we, this is even though it's not partial schllock, it's in Deuteronomy chapter 1. He's referring back to this night, this night of Tishb when when the slander was was taken up by the by the moragi by the spies because they despised Israel, pun intended. So they said, it says in Deuter Deuteronomy 127, you slandered in your tents and said, because of Hashem's hatred for us, did he take us out of the land of Egypt? First of all, it wasn't true. God only loved us and he took us out of the land of Egypt. So, what brings a person to think that God hates you? Because that's what they were saying. God hates me. Imagine God is our father in heaven. I can't imagine a child thinking that their parents hate them. I I didn't grow up that way, but I I I I have a lot of people that I deal with and they will tell me such it's hard to hard to even swallow and believe that it's true. Yeah. This is what we said about our loving father who took us out of Egypt that he hates us. That's why he took us out to deliver us into the hand of the enemy into the hand of the Amorites. The words in Hebrewanu that they said God hates us. What did the Kalev in Yeshua say? God is with us. Not against us. Not far from us. Not but mama is within us. He he he's with us. Our father in heaven is our best friend. And uh there's pronouns that are used. We call him our father. He calls us his sons, his firstborn son. But we do have some ladies in the room and I'm sure there are women listening. Uh there are references where he calls us his daughter and then his sister and even his mother. Yeah. So there is a lot of familiar I'm not sure what the word is family relationships that we have with God. Um I have here an aside note and I wonder why I wrote it. I have to look it up. And it says C source number 46. And God replied to Moses. Listen to this. This is in this week's para chapter 12 verse14. It's last week's para. God, right? Paras of Miriam was in last week's para, but there's a smikut. There's going to be a proximity relationship between the story of Miriam and the sending of the spies, which is we're going to get to. So, in last week's para regarding Miriam, God replies to Moses, if her father were to spit in her face, would she not be humiliated for seven days? And that's as it goes on. Gives a reason why she should be confined for seven days outside the camp. To me, you know, it's not a total alienation. It's a temporary alienation. There's reason for it. I think as we get older, and this is something I have said, when you have, I think, a functional family, hopefully like I did, maybe I'm outside the norm. I have no idea. But anything that I would have chocked up to dysfunctionality, uh, abuse as a child, it may not have been, it may not have been. As you get older, you realize, okay, my parents are human beings. They're not perfect. They may not have had the tools, but this is called forgiveness, right? To mater, they're human beings like anybody else. Okay, you have that special relationship and it could hurt for a long time. But hopefully hopefully hopefully we could uh see what we're going to see what we're going to see in this week's para. We're going to deal specifically with sitsus and how that relates. By the way, just so you should know, it starts off with they want to send spies, leu to tour out, but it's also right to see to the word is leu to spy out the land. It's the same thing when we're going to get to titus that you should watch after your eyes and your eyes shouldn't just look everywhere. You have to have what we call a little bit of guard on your eyes. The main idea is you have to have self-control number one and as you know that we discussed this idea of working on your midos working on your character and one of them is forgiveness. One of the big if you want to talk about the forgiveness being so big in the 13 attributes of mercy the toir d'vorah says in order for the spot the the flow of heavenly forgiveness to come we have to awaken it from below. We're going to talk about this idea awakening below. And then if you are able to overcome judgment on others, Hashem will do the same to you. So we're going to open up with Numbers chapter 14:9 and then we're going to go into a a little bit of a magish and some understanding. So it says in 14:9, "But you shall not rebel against the Lord, and you will not fear the people of that land, for they as our bread." These words are important. Their protection is removed from them. Their protection is removed from them. Again, the words are saramim. Their protection has been removed from them. It's amazing that we're reading this tonight in the middle of the war with Iran. Their protection has been removed from them and Hashem is itanu. Hashem is with us. This is Yeshua and Khalv explaining to the Jewish people, "Do not rebel. We're going to go up to the land. They're no longer protected and God is with us." Let's look at Rashi real quick on this. What does it mean that their protection has been removed from them? I think many people are not aware of this. We think of 36 sadikim. In Jewish tradition, there are 36 great Jewish. Maybe they're hidden sadikim. Maybe they're wellknown, but there's always going to be 36 sadikim that in their merit, the world continues to exist. Something very not known, not well known is that there's 45 non-Jewish sadikim that are keeping the world going. So Maklo is whether 30 of them are in Israel and 15 of them are inlar or vice versa. But that is such a concept and the reason I'm bringing it up not because the puss is because we are talking about it but because Job Eve was a righteous gentile when Moses actually asks the spies see if there is a tree or not that's very odd because you would ask a lot of trees what about one tree if you look at the book of Job if it begins with telling us who Job is from Uts is the same letter as eight. Moses wanted to know, is Job still alive? Because if he's alive, there's no way we're going to conquer these people. Okay? In other words, his righteousness was a protection against us coming in. But Hashem in his mercy actually took out, it sounds counterintuitive, he took out a lot of the righteous Gentiles from the land of Israel as we were coming in be to limit their merit so that we could conquer the Gentiles. Job was one of them. We're going to see that when the spies came in, remember it says that uh their claim was that the land is consuming its inhabitants. Who is it in hap? Who is it consuming? Men of stature. An midote. Normally, what do we what does midot means? Measure. But men of measure, men of stature. People who were ben Noah, who were righteous. Their protection was keeping uh society going on some level. Even though most of the people there were evil, there was some protection. Okay. So, look at Rashi. It says their protection is removed from them. their shield and strength, their virtuous ones have died, namely Job. That's what Joshua and Khalv was saying. Okay, it's really the same idea. The next part of Rashif, which you might as well read it. Another interpretation is the protection, the sail. That's what it means. The the the um the shadow or the shade. It really means protection of Hashem has departed from them once there's no longer these righteous people around. the protection of of Hashem has disappeared. So let's begin on the top of Kufgiml the left side where it says the Hashem God is with us. You see it Kufiml on the left side. Okay? I mean it's on the right column but it's on the left side of the sheet. It's saying when God when they say God is with us, they're saying God is no longer with them. Hashem's protection has been removed from them. Shalanu tanu, but our protection is with us. And who is that? Hashem barak. God is with us. Look in Psalms 121. We just got together tonight earlier and sang well after after Mina 12:15. You'll see this in number 34 on the sori. Hashem, see they translate a shadow. The Lord is our guardian. Hashem is guarding us and he is our shadow. He's our shade. He's our protection. Right? That's what a tree does. That's why it's called a is our tree. Is there that protection there or not? By this non-Jewish righteous person named Job. Okay. So that's what the kakar has to say. And it also says in the verse we already quoted that their protection has been removed. So God's with us and he ain't with them. The kakar is under the impression right here's his thesis that one of the things that this not only the maragle it could even be the whole generation was in denial of the resurrection of the dead what do we know about the resurrection of the dead it's one of the 13 principles of our faith if a Jew denies resurrection of the dead he won't be resurrected and I have to tell you I think the same thing applies to non-Jews as well we hopefully we'll get to it but if Not I've talked about it in a series called beyond the seven and um that basically the righteous Gentiles who go to heaven have to believe that the Torah was given at Hari and in the basically the same principles we believe in but that's not for now what happens here is the clearar is claiming that the moragi at least oh I so I want to mention also there's a maklo in the gumar about the whole generation what we call the generation of the desert, the D hada that they don't get the world to come. They're they're totally locked out from any type of reward and punishment, just snuffed out. So, right now we're talking about the Moragi, the spies themselves. They were in denial of resurrection of the dead and the rest of the people believed their words, right? They bought hookline and sinker. That's why they were at least the moragi of perhaps the generation they were cut out. They they died in this world and they died in the world to come. They were cut out from any kind of reward. Now, there is a PK that says, right, this it's very strange that the PK says they're going to die in the desert and they're going to die there. What's there? It doesn't make any sense. So, I'm referring you back to chapter 14 verse35. I, Hashem, have spoken. If I shall not do this to the entire assembly that gathers against me in this wilderness, they shall cease to be. But the word is they shall die and there they shall die. So why use the same expression twice? So kazal tell us in the Gomorrah which I think I actually have here as well that this tells us they're going to die in this world and they're going to die over there. Meaning they're not even going to be judged. they're going to be snuffed out entirely. Okay, so let's continue. But thank you. And so that's that verse. So they're cut out from this world and the world to come. And those meaning theim, those very people that brought out the lashes, they got an additional punishment. In other words, the whole generation suffered, but the Moragim suffered even worse. They had a ma, a plague that affected them. And if you go to Gomorrah 35A, which is number 36 on the source sheet, it literally we take the puss we just said, which is numbers 14:37. The men who spread an evil report. So we're talking about specifically the Maragle over and above the the generation. They they spoke evil about the land. They died in a plague. Now let's read in English. I have here Rashi and I I have here the Gomorrah. The Gomorrah is on the bottom part where it says Tammud. So looks where right Tammud the verse says and those men who brought out an evil report of the land they died by a plague before the Lord says it means they died an unusual death. Rabi Khan Barapa says that Rabi Sha ishar says or taught this teaches their tongues stretched out from their mouths and fell upon their navl with the belly button and worms were crawling out of their tongues and into their navls and that was a very considered a very painful way of dying and they suffered greatly. There's another opinion that it they died of dtheria which causes one to choke. We are going to actually spend a little bit of time discussing this. What in the world does it have to do with the the tongue stretching all the way to the naval? I mean this is like hard to certain things you can use your imagination for and this is a little bit difficult and to understand why. So the moragle were punished with an extra punishment as we see and khazal tell us in gammor and that's where we read the gammora but let's look at rashi rashi says through that death which was fitting for them measure for measure rashi actually says mida mida it's an actual rectification and it's not there's no spite there's no punishment it's literally somehow towards a rectification They had sinned with the tongue and now even though it says in parentheses in retribution but again it's that's the that's not Rashi says that's the printer added that in their tongues extended to their navls. Worms came out from their tongues and entered their navls. So worms worms came out of their tongues entered their navls. This is why the scripture calls it in the plague. Okay? In the plague rather, right? Says rather than in a plague. And this is also the meaning when it says before the Lord in that plague which was fitting for them according to the methods of Hashem where he meets out measure for measure. Ma can meter. There's got to be ma and meter involved. So the clear begins this next paragraph. I'm sorry. He finishes this last paragraph by quoting this that right this evil this bad plague stretched out their tongues towards their belly buttons and worms came out from their tongues into their belly buttons. So I want to cover the next paragraph. So now we're going to get a taste. There's a little bit of a reason why specifically their navls. We understand the lang the lashenhara was with the with the the tongue. That's easier to understand. But the naval merely is because they spoke lash about what the land of Israel and what is the land of Israel it's the center of the world that it's in the center of all the climates that's what means But I think it means here continents. So it's like the center geographically uh in the center of the world just like the naval is in the center of the body and it's similar to what it says in Ezekiel just the last part of Ezekiel 38:12 talking about is dwelling on the navl of the earth yosh aloritz [Music] What is the we call we call the the temple mount is called Evan Shhatia. It's the well how would I translate it? It's the foundation stone. It's like try to imagine looking at a microscope at the moment conception takes place. You have uh what do you call multiplication of cells and more and more cells but there's always a center point from where everything comes out from. That's the naval that's the point where it attaches to its umbilical cord and that is where everything is just extended from. That is usual. That is the center of the universe as we know it. Okay. So that's the naval that explains that. So we say that Erit Israel is in the middle of the seven um continents like the t-bore like the belly button the navl is in the middle of the body which is as says if you look at towards the last part of the verse it's talking about it's a future prediction right that all the good stuff maybe this is today it's happening today to take spoil and to plunder loot to return your hand upon the resettled ruins and to a people gathered from nations acquiring livestock and possessions dwelling on the navl of the earth that's Israel that's okay and the clear ends by saying who this will be clear to anyone who is capable of understanding then the clearar continues you know what we can explain it even further Remember the the tongue is being punished. This Miriam, maybe you're more in touch. But everyone here must have had a child or not everyone but who experienced the the gift of life watching a child take its first breath. Listen to what he says. The tongue was punished because the tongue is it spoke evil speech. So too the tibbor the actual belly button stands in place of the mouth. Remember we said why is the the the belly button being punished? It stands in place of the mouth. It says in Gammorida, look in number 38 on the source sheet. It mentions in the middle about a fetus. Its mouth is closed. We all know that. Do you see pictures, right? The mouth is closed in the fetus. And where is it getting all its nutrients from? The umbilical cord, the belly button that is open. The the fluids are going back and forth. Whatever the oxygen in the blood, everything is being supplied to the fetus through the umbilical cord which is open and the mouth is closed. And what happens when the baby comes out? Everything gets reversed. The mouth then opens. Hopefully you hear a nice sweet cry and then mazle and at that point there will be a cutting of the umbilical cord which will heal by closing. Okay. Okay, this is what the cle says that while the fetus is still in the mother's stomach, the mouth is closed. The and that's what I mentioned in the English. The mouth is closed. Its umbilical is open. It eats from what its mother eats. It drinks from what its mother's drinks and it does not even emit excrement less, god forbid, it kills its mother. But once it emerges into the airspace of the world, the closed limb which will be the mouth is now open and then everyone's relieved and the open limb which is the umbilical cord they call it umbilicus closes and otherwise it cannot live for even one hour. I just made a little note to myself that when we say a sherotar more hopefully more than one time a day, a healthy amount of times a day that we should have in mind also from the time we were born until the uh the time the braha was said with that in mind. So the clear card continues. my im. So there's a concept that I mean we do believe in free will but I think it's only once you're born and some people have a prediliction is that a word for evil like Asov while he was still in the womb he fought to go out whenever he passed by a church right and Yakov wanted to get out whenever he passed by Yabaness center right so you have here this idea if you look in Nida 30 we just do that And that one we did. Oh, in Psalms, look in Psalms 58:4. So this King David, if he said it, it's got to be true, right? The wicked become estranged even from the womb. It's not that they're estranged from the womb. They're estranged from God even while they're in the womb. That's how we understand it. As Rashi says, let's read the whole verse. The wicked become estranged even from the womb. Those who speak lies go astray from birth. Okay, we do believe in free will. But there are predictions. Rashi says the wicked become estranged even from the womb. Meaning from their mother's womb, they become estranged to Hashem in the way that Asaf did. As we know that the children move violently within the womb. Okay, continuing in the clear caroshi, right? Obviously, Asov was wicked even in the womb or he wouldn't be trying to get out and go to church, right? Okay. Then it says it comes out that while the the fetus is still in the mother's womb, is coming out instead of the mouth. Now we understand why both the the tongue and the belly button were punished. And it seems that we're able to also give another reason why the mouth is shut sealed closed while in the womb. Whereas the umbilical cord where the naval is open while it's still in its mother's womb. For some reason, while the child is still in the womb, there's no there's no toil of the mouth. I'm using that quite literally, right? The mouth is sealed closed. What do we know? that while we're in our mother's womb, a candle is hovering hovering over our heads in the womb and we're learning the entire Torah, but it's effortless. There's no toil. Okay? So, there's no toil with the mouth. It says in Gmorra Sanhedrin 99B, look at number 40 on the source sheet. Every man was created for labor as it says, where does it say it? Sorry. Right? You can see it in number 41. Because man is born for toil. What does it mean? Born to toil for what? Does it mean to toil like in a job or to toil in Torah? Okay. Now, I'm going to ask you guys, what do you think it means? To toil in a job or to toil in Torah? The Gmorrah says, I don't know. I don't know what which one is it. Was man created for toil of the mouth speech or was he created for toil of labor? Well, guess what? Look in Proverbs 16:26. It says, "The soul of the laborer labors for him when his mouth forces him." So, the labor is for the mouth. That's really the work that we're supposed to be doing, the mouth. What does that mean? Torah. Torah. So, that's what it says. You must say that he was created for toil in the mouth. There's no question about it. But what does that mean? What about does it mean toil for Torah or for any conversation? Right? So the answer is it means for Torah, not just for just any conversation. It says in first Joshua 1 verse 8 says over there, right? The Torah scroll may should not depart from your mouth. Torah should not depart from your mouth. Meaning should constantly be speaking Torah. That's what it says as we know. Okay. So the clear continues as it's understood from chapter Job chapter 5 verse 7 which you just read. It's all in order that the the Torah of God should be in your mouth. while you're still in your mother's womb stomach. You don't know about learning meaning toiling. It's coming to you easily. All you know is about the only thing you know is but what your mother ate and drank that day. You're consuming as well. Therefore, the umbilical cord is open that it's hinting to the idea that it's only at that time that you're given any kind of permission, meaning the uh the umbilical cord is is open in order to fill your stomach, right, to nourish you. But when that fetus comes out into the atmosphere, right, is born, that's when the mouth can begin to toil in Torah. And that's when the cord will heal and close up so that you're no longer, you know, open wide filling your desires, physical desires. And for those who understand, we'll understand. Now we understand why both the tongue and the the the navl are both of them are partners in like we explained remember the intent the main intent of these spies were to get the Jews to be returned back to Egypt. in Vietnam vatam that there in Egypt that that's where they were involved with filling their their desires like it was said if you look in numbers 11 verse 5 regarding a place that is called the kvoro tatava the the the burial place of desires and we said over there we remember the fish which we ate for free in Egypt And what else? The watermelons and the cucumbers and the leaks. We ate free fish. Just keep this in mind. It's a side point. When we were in Egypt, where were we taken from? The Nile Delta where if you just needed water, you took a shovel and you opened a new canal. You opened a new opening. You didn't. And that's was their god. That's where their life force came from. We come to Israel and there's very little right except for the Canerit there's very little um freshwater sources underground yes we have wells when it rains well the wells are it's another pun are are full but otherwise I had a rebi whose father was a scientist and they tried their best to make reservoirs in Israel and they did not succeed okay that was 50 70 years ago but nevertheless the idea is we came to a land where we had to pray for rain and you know that for almost 6 months it usually doesn't rain and then it starts to rain. So we are dependent on heaven on Hashem. We're dependent and our actions make a difference. So that was the verse in numbers 11:5. And now we understand why we were punished for both the the tongue and the stomach so to speak the the the navl. Um if we find in gammor what say it says in number 43 that how do you atone how do you atone for lashar so in it says the Torah itself through learning and toiling in Torah it's like reversal it says in proverbs 15 verse4 that's number 44 a healing tongue is a tree of life you hear in Hebrew it's much mar right the way the healing of the of the lashon of the tongue is through what we call the tree of life the Torah itself is called the tree of life so it's how do you heal the tongue from the damage caused through lashara through learning Torah and it's written right after that in proverbs 38 Eight. And it shall be healing for your navl. Right? It shall be healing for your navl as well. The shin re I looked it up. That's besides tabour in modern Hebrew. Shin re. And here it's your navl. So it is another word for navl. How is it? Through Torah learning. Torah learning will heal your navl as well. Meaning even the navl is even the navl causes us to speak according to the two ideas we already spoke about and that is also un clearly understood. Okay. Okay, so the clear card continues. According to the simple explanation, we know that the spies died through this crazy type of death, this plague. Okay, so we have this idea they they died a tragic death and that was because of their disgusting ways, the shameful ways because of the way they spoke about the the um the land, the shameful ways they spoke about the land. It says vakuanu remember um there were two different languages the the word for spy is moragim but there were two additional language they were vuru they wanted to spy out the land like vur the turo follow after their right they wanted to seek out the land of spies and the yak peru is also to spy out okay but there's going to be a play on the word yak peru and same letters but in different little bit different order. Kimok so too. Oh, I skipped something. They they wanted to seek out the land but not just to spy it out. They actually brought shame to the world. They brought anger to the world. Anybody who speaks lashhara and reveals shameful things about his friend which by the way when we talk about family you know they're things that only the family knows you know there are friends and associates but family knows the most and that's why one has to be extremely careful um and not not mabel especially from one family to another family member. It's extremely difficult, extremely testing, you know, trying. But that's one of the the before we're born, one of the ideas we're we're asked by God to take different vows and we're going to be sadiki and this that and the other thing. We also have a choice in the families that we're going to be born into. And that itself is part of the test. Everyone is being tested. Okay. So he says anybody who's speaking and reveals these uh negative and shameful things about their friend the end result well he will be embarrassed. the the uh the shame comes back to the person speaking the lash Miriam Moshe like Miriam who spoke this negative thing about Moshe right this shameful thing about Moshe is that he was telling she was telling Aaron you know about the very fact that she took took. It wasn't really that she took the uh the Ethiopian woman. It was more that Moses in her mind. Who is he to separate from his wife? Aren't we all holy? Don't we all talk to God? Why is he my brother so holy that he will separate himself entirely? The truth is he had reason why and she should really not have doubted him and that's not for tonight. But she spoke negatively. The opening wife ator. And just to rephrase the criticism the Torah has for that Miriam was criticizing her brother was that he could talk to God at any time. Therefore, he separated from his wife, which from all practical purposes for her and for all of Israel, he separated himself from the Jewish people as holier than now. And that was a criticism from a sister. See how family relations there's a little bit more judgment. You feel that you have the right to judge. Nobody else was accused of of making this accusation. But the sister who changed his diapers and put him in the water and said, "I'm just like you and you're just like me." Had more of a Tina, had more of a complaint. Why did he separate from his now? could be because she's also a woman and she understood the pain of the of the sister-in-law not being with her husband. You know what I mean? Like there's a lot of levels of why she had a complaint. Back to the familiar relations that it's called a lot of baggage and it and it could be it could be messy. Okay. So just keeping that in mind when it comes we have to don to so be more forgiving to family. So I just want to mention again as it says that Moses um had taken this wife but he was no longer intimate with her and Miriam had let's just say it may have been a legitimate complaint but for some reason as we know it turned into lashara. In fact it says she spoke when really they spoke. Why does the Torah say she spoke when we know it was a conversation between her and Aaron? How come Aaron wasn't punished and she was? There's a lot of reason just to focus in on Miriam's lush and har. And I mentioned already that when it comes to family relations, it's it's a lot of baggage and a lot of mixed goods. And we also have to look at the the good intent that she did have but nevertheless it came to a negative consequence and she was confined for seven days as we read outside of the camp not that the whole idea of God allowing or even commanding Moses to send the spies was not did not take place until after the whole story of Miriam because God saw or hoped or prayed or looked forward to the idea. Ah, okay. Just mute yourself. Sarah, Heidi, Sarah. Okay. And Nim's on. Okay. And Ruben and it's on. Okay. Just mute. Mute. Okay. Okay. Therefore, Hashem did not command the Moragi to be sent until after the whole story of Miriam came up in order in order that the Jewish people would see what happened to Miriam and they should take the ethical teachings, you know, the the bottom line, but they didn't take it and they opened their mouths without limit against the land of Israel. That's why they were ashamed and they lost not only this world but they lost the world to come. And the clear is focusing on the idea. You know why? Because they were in denial of resurrection of the dead. Back to that original idea. How is it that not wanting to go up to the land of Israel is somehow related to denying the resurrection of the dead which we all know is one of our principles of faith. Somehow another the reason was equated on some level in the eyes of the people. They were so convincing, let's say to speak, that they turned the people to this losing proposition of denying the resurrection of the dead zooim. That's why following the whole story of the moragim is the mitzvah of titis to the Jewish people to the bay. How is the mitzvah of titus related to the resurrection of the dead? But it is and we're going to find out how or why. And this is why there's a there's a following of the narrative from Miriam the spies and then finishing off with sitsus it says in numbers 15:35 which I think I wrote here in source number 47 a whole bunch of verses right a whole bunch of verses actually it's only two there might be more but uh verses 38 239, right? How many times does the word situs appear? Three times. We say it every day. Three times. What is the gamatria of titsus? Rashi says, and I want to see who picks it up. Look at Rashi. Rashi says first of all, the word seats has to do with vision. We're going to see has to do with vision, seeing. And Rashi says the numerical value of titis is 600. Is that true? And well, he says it's true. 90 for the tadic, 10 for the yud, another 90 for the tadic, and a tough 400. But he puts in two yuds. That's wonder. He puts in two yuds. The Torah does not put in two yuds. In the Torah, it's only 590. Rashi, because there is a Korean exceed if you if you spell it the way it's pronounced, you'll come up with 600. But that's not how it's written in the Torah. It is written three times and one of them has a lamid in front of it. The lid, that lamid is 30. So you divide that 30 amongst the three times since this is used. Or you go with the idea of the cre how it sounds. if you would have written it and how it's written in two different ways. But that's a side point. What we are looking at is it says this is three times. It does use the word and it says you shall see them. Okay? And I'm pointing this out as the clear we're about to say that this hints in this para to what it says in peravote. It says in peravos chapter 3 Mishna 1 which is number 48 on the source sheet that would say you should think about three things. If you think about these three things you won't sin. What are those three things? Um and then you won't come to sin. know from where you came and know from where you're going and know you should know that you're going to be judged. Know from whom you are going to be judged and then we'll read in English where did you come from? You came from a puter drop. Now it could have been the male drop. It could have been the female drop. Either way it was a puter drop. where you're going, you're going to be put in the dust and maggots and worms are going to eat you. And what about judgment? You're going to be judged before the King of Kings. So, I'm going to read it just quickly in Hebrew, the last part. Look at these three things and then you won't come to sin. Know from where you came from where you're going. and you're going to be judged. Where do you come from? You came from a disgusting drop. Now, tell us what is Adam Basar. And Adam is a human flesh and blood being. And there's Rayos is Afar Dam and Mora. Afar alif is dust. Dam is blood. Me mar is bitter. Basar the rishi are busha and uh the idea of embarrassment disgusting and the same idea with the worms in the end of your life. End of days. Okay. Meaning to say we're called just flesh. read begin with daru believe it or not we have a lot to think about when we have titan and one of them is we're going to one of these it's going to come down to three ideas but one idea what we just read in perkot know from where you came where you're going and you're going to stand in judgment this is what the titus represents according to the kakar as well as many other things so we see the u you should all you have this the titus in front you just remember these three things. What does it mean by blood? Know from where you came from that which is the seed that what it appears to be from the seed. It's like blood. It looks like a speck of blood. We're talking about the woman's seed. Uh afar the dust or the dirt of the ground. you're going back to the dirt, the bitterness and to be uh basically eaten up. This is in order to remember the judgment day, the day that you'll be judged after you pass away. Like it says in Mish, it actually says in chapter 5:4, "But her end is as bitter as wormwood." Okay, that's the Hebrew. And what about the word? It's allos. It hints to the what is? It's something disgusting. Putrid shabuka. Like we said, the drop the remma is the where you're going. You're going to the place where the worms are. The bua is referring to the yin which will be a shameful moment. that when you're standing in judgment in front of your creator, you're going to be embarrassed just like a thief when he is found, right? He's in denial or he's embarrassed. And there's a puss in Psalms 31:18. Look, it says number 50. Oh Lord, let me not be shamed because I called out to you. Let the wicked be shamed. So King David is let not let me not be shamed in my lifetime but at least the wicked they should be shamed let them be silenced to the grave. This was mentioned here in this para three times the word sitsus you saw that three times titus and we say that it has to do with like looking there's a famous verse in song of songs look number 52 right song of songs chapter 2:9 right the lover is looking between the lattises matit is glancing is looking, observing. That means that a person should know they should be constantly looking at these three things that we just talked about in right from where you came, where you're going. And so too here and these are like three times because there are three times that a person in the Tanakh is called seats or seats is referred to them. The first time is when you're born. It says in Job 14:E2 as a blossom he emerges, right? This is the birthing process of the imal. Okay? And then at the time of death in Psalms 103:15, for as a man his days are like grass, like a flower of the field, so does he sprout. So the last word is yatit, like blossoming. his man the end of the days meaning at his death also that word seats applies and um that's the verse and then gimmo in Psalms 72:16 the same the same word and they will blossom forth from the city like the grass of earth we already mentioned the city of Ushalai and this is the the world to come. May there be an abundance of grain in the land on the mountain peaks. May may its fruits rustle like Lebanon and may they blossom forest from the city again like the grass of the earth. This is referring to the future world, the world to come. So you see is used by all three time periods. Okay. Right, says in the Torah, you should make for yourself these where do you put them? On the corners of your garments, which hints to the three times that a person there's it's three times in the Tanakh where a person is compared to a garment. Did you know that? It says in Job 38:14, the seal changes like clay and they shall stand like garments. Vuote leav. They're going to stand like garment. That is bash. Is that bash leanar? That's what we just read. What about bashas misa? So we saw the birth. What about the death? That's in also job 13:14. Uh we just read that. One second. It's 13:28. So that's in number 57. And it is like rot that decays like a mouth eataten garment. So there's that's the end. Look at rashi. Like rot that decays. The body you pursue will decay like rot. It's beneath your negative dignity to pursue it. So we have we have beg it also by birth and by death. And what about the world to come? Wait till you hear this one. Inabah it says in Gmorubis that that in the end of days meaning not in the end of days in the resurrection of the dead that the dead will rise wearing their garments. It may not be literally garments but we do we do get buried with garments but there's another idea the garments are your mitzvah but that's how the kakar interprets it. Now, we just have a little bit more to go. You're supposed to add this one particular string. We don't know exactly know the color. I mean, we don't call we call it it's a bluish green. We'll call it blue for the the sake of the conversation here. But so too the hints to these three time periods when you're born, when you die, and when you're going to be judged, the time your is given to you, which is the time of birth. Where did your where did it come from? Your your your soul came from the kavod. It's like as if it came from Hashem himself, part of Hashem himself. It came from the throne of glory. And this is hinted at, we all know this famous Gammoran sas 17a. Um there you find it in number 60. So it describes how right it's the color that reminds you of the sea and that color of the sea reminds you of the sky and the color of the sky reminds you of the color the sapphire color that's on the k cavode. So you see how it relates also to birth because that's where the soul comes from. So he says so too the world to come is also understood because it says in 1st Samuel 2:8 in the middle and a seed of honor he causes them to inherit. So this is talking about after you die. So you're talking about a this is relating to the day of your death. Okay. Now what about the after their death the souls of the sudikim are hidden away underneath this throne of glory. What about the word itself? The clear card mentions other places that it's the word tas. What's mean? A goal, a target, right? Extremely pinpointed, right? The word is that the whole idea is this is the hope and dream of everybody to get where it is they're going which is that the word is is a language of like completion which hints to the day of your death when the body dies. And it also says you shall see them. You should you should look at them. You should look at them constantly these three times which is a language of what's we said was a language of and that falls meaning it it's expressed three times in the paragraph. that the whole time that you're still in the womb. It says in that there's a candle that somehow lit above you alo and what are you able to see? You're able to perceive you can see these languages of seeing from one end of the universe to the other end of the universe. And what about the time of death? It says over in Psalms 49:11, you'll see that in number 64, for he sees that wise men die together, a fool and a poorish man perish. In other words, it doesn't matter. Everyone dies and you don't leave anything over. But it's the word is in that P. And another verse in Malter 3:18, right? And you shall return and discern. This is about judgment. You return and discern between the righteous and the wicked, between him who serves God and him who is not served. This is this is the ultimate in judgment. That's the rest of the verse. and his paras. It's mentioned specifically in this para the idea of these three time periods. This is going to prevent you from sinning. It says you shall see them and you should remember the mitzvah of God. You see them and remember them and do them, perform them just like it says in peravot chapter 3 Mishna one which I think we did read already and source number 48 right that um know from where you came where you're going and where you're destined to be given accountant for and that will keep you from doing sins. Now it does say don't follow after your hearts and after your eyes in which you stray, right? Remember we mentioned that you're coming from this put drop and the end you're going to be eaten by worms. this whole idea if you understand these things clearly you will be humbled you'll be in a state of submissiveness of heart the whole idea of the opposite of humility or submissibility is ga is hodiness and that lies in the heart and the eyes it lies in the heart and eyes as it says in mish proverbs Chapter 16:E5. You see it on here anywhere? See 67 67. Everyone of holy heart is an abomination of the Lord. It's amaze right that anybody who is an abomination according to Hashem and that's the word le. And what about the eyes? In Psalms 101 verse5, he who slanders his neighbor in secret, I will cut him down. One who raises his eyes, one whose eyes are raised on high and his heart is expansive, I cannot tolerate him, says Hashem. Right? So there you have it. You have the heart and the eyes which are if they're in in a state of gossus, coarseness and hoodiness. But our thing our idea is to be sub submissive. It says in the verse now in terms of this thickness, this coarseness, this holiness that actually causes a person to forget Hashem. He'll forget Hashem au which created him as it says right in Deuteron Deuteronomy 8 verse14 number 69 your heart growsy and you forget the Lord right you're going to eat you're going to be uh so satisfied but you forgot to thank the Lord because you were complacent and that's what it means you're going to growy and forget That's why it says don't follow after your hearts and after your eyes which you stray after in order that you should remember. God does not want you to forget his Torah. He wants you to remember his Torah. Who? So haughtiness brings forgetfulness. Who do you usually think of? The person who's thinking of himself. How can he have any time or room to think about God or anybody else? Right? What did the Klutzk the the Klutzki said? Where is God? They asked him and he says wherever you let him in. We discussed this idea. You have a vessel with thick walls. Now you have two vessels from the outside. They're the same size and you pour in them liquid, you would assume they would ca they would handle the same amount of liquid. But the one with the thicker walls can only receive less. It can't receive the maximum it possibly could if you thinned out the walls. So this is the idea of working on your midos. As I mentioned, we're not going to get to it tonight, but the animeos that Hashem took out all of the righteous Gentiles, the animeos, right? This is something we should aspire to be with people who are of good character. So he says and this is this is regarding this attribute of htiness. It brings about forgetfulness. You forget God's Torah and he wants you to remember it. So it says here that you should remove from me this right remove from yourself this this hottiness that brings right rather bring for yourself a remembrance. You want to remember that the Torah of God and therefore let me just read it word for word Yeshua. You not only remember Hem but you remember that he is the rock of your salvation. You hear Yeshua that he created you, that he feeds you and he gives you, he hydrates you. Then you'll come to guard his mitzvah. This is why in the in order that you should remember and to do all of my commandments. God wants you to remember. So number one, we have a lot of things put together. This is just a very short piece. I tried to make it very short. I know it was very long, but there were 88 sources. There were 12 pages. I only gave you four or five pages. So it was a a small portion. Uh if we just go back in our minds there was a smikut Miriam then the Moragim and then sitsus right one of the big stories we talked about the tongues of the maragleim stretched all the way down to their belly buttons. We spoke a lot about different ideas but one of the main themes of the kakar is to go back to that perkyavote. If you remember these three things, it'll it'll keep you from sin and sin of lashar especially and other things. But uh if you match up three time periods, right? Know from where you came from, you're talking about your birth, know from where you're going to eventually to your death. And there is a judgment. Apparently his main claim was that the dura could be there just a moragling but that they were they denied resurrection of the dead and uh what we see here when we think about the res the uh the world is not that there is a judge and he judges and what we do what we think about how we work on our character is of utmost importance and with that I hope we all to merit the mitzvah of titis. And for those women out there, for their children and their husbands, make sure they're clean and untangled, you know, and um and they put it on with a braha like you're their guidian guardian angel, so to speak. Um right, if the mothers don't do the laundry, I'm put giving a big wink, right? Obviously, the children need to put their uh stuff in the hamper, right? And uh when it comes to titus, you clean them by hand. Make sure to clean them by hand. And we were going to win this war because of the unity that we have and the learning of the Torah that a man human beings were born to toil. Born to toil in Torah and through the Torah that we learned should be falma and it should be a big excuse in bringing back the hostages and winning this war. Lak. Okay. See you next week. Have great shabas. [Music] my [Music] shing. [Music]