Shaarei Teshuva 1:15-16 with Rabbi Aaron Dovid Poston

[Music] for women and what i'd like to do is just you know we were away right for the hakim we were just discussing this before we went live we didn't really finish the discussion um but we're happy that we have some people live on zoom and if you ever want to join you just send me a whatsapp and we'll set you up with the address the password and you can join us sunday nights well sunday night jerusalem i guess it's either sunday morning early morning on the west coast sometime midday on the east coast uh but we're happy to have you and we're happy that you're watching even after the fact so we're still in the very first shower and we are going by paragraphs so we're going to hopefully finish paragraph 15 and 16 tonight today and we spoke about grief right when god forbid you do the wrong thing you you have a feeling that is going to motivate you to repent to do to want to do the right thing well we're talking about tonight we're going to talk about weary right now wary in itself can be and usually is let's say quite paralyzing and doesn't allow one to to move forward well we're not discussing that idea we are talking about worry so hopefully we will understand the difference one of the main differences i will tell you now is any kind of worry or grief that doesn't have to do with the service hashem is probably not healthy right obviously there is a healthy type of worry but that's not what we're talking about an unhealthy type of worry so something that involves or maybe overtakes you and i'm going to use the word paralyze again that has nothing to do with the service service of hashem is probably on the side of unhealthy and therefore if it is within the parameters of how can i be a better servant of god how can i improve my life to be more holy more pure so that is probably right unless you're off the charts uh as we will discuss now soon that that's going to be not just healthy that's what hashem wants and we're going to see it through the profits the profits never come and give any new revelation there's no such thing right there's other religions that claim a new revelation because who can come up against the claim that three million people stood in the middle of the desert had water coming out of a rock had bred right mana falling from heaven right their clothes didn't wear out they'd have to change their socks i mean who doesn't change their socks 24 hours i mean come on let's just say 12 hours who could wear their socks from one day to the next they didn't they didn't change their socks they didn't change their shoes their clothes grew with them so we're talking about a revelation so the prophets there's no such thing as anything greater than the revelation of mount sinai the prophets came to rebuke they came to clarify for each generation what was told originally and how they need to implement that into their lives okay so what we do in most of my classes but particularly in the um we're going to use verses from the rest of the noch right from the prophets and the writings that are going to help us understand what god originally wanted us to do when he made the revelation of mel sinai okay so we're on page 37 for those who have this particular volume that's not the only one that's out there there is another i think it's the feldheym there's several others and we're on page 37 the very last line we're going to be discussing what we call the fourth principle in other words when we're going to talk about tsar is feeling pain actively express experiencing the pain right in actuality how how does it work how can it be beneficial to us i want to read a note from the very last um class from last before the holidays but the last class we give gave so you can just look in the archives and just look at the last class but this is the last note see while sighing and worrying are generally adverse behaviors meaning they have negative connotations however sighing out of fear of hashem and worrying about one's deficiency in his service are good behaviors it's beneficial we ourselves say in our prayers right about these ideas about sighing basically king david was saying since my sighing and worrying are of the healthy and commendable commendable type let these be the only kind of size and worries that i ever have right halawa right that we could i'm not going to say like a reptile who allows you know the water just splashes off his back obviously we're human beings we have feelings we emotions but the real serious worries should be should be right am i an evident am i really serving hashem properly am i filling my mission i don't want to have to come back here i don't have to experience in the afterlife i want to make sure this is my top key this is my job in life right this is what i was given to perfect myself and through perfecting myself i can actually have such an impact on the universe okay so i can affect other people too all other sides and worries will distract my service from your service this is basically what we're saying in our prayers okay so now we just read the idea that the fourth the fourth principle is called right is good we're going to deal with it now and let's go on we're now on page 38 we're going to talk about in actuality what is this pain so the first quote is a verse from yoel that's the prophet joel chapter 2 verse 12. even now the mata right even now hashem what does hashem say adai return to me return to me he wants you to he wants a relationship but call the with your entire hearts right with all of your heart but he does say uh mispaid so there are three words some we know means fasting the the ribena young is not going to focus on fasting right crying mispaid is like hesped is to eulogize to really lament to feel the loss okay so that's what god is expressing right through ryona i'm sorry through yoel return to me but these are i'm not going to say prerequisites these are tools in your toolbox for truva these are things that i hashem want from you the fasting which we're not going to focus on but the crying we will and whatever this lamenting is this feeling of the loss now in gamora yoshami brachos the amrus it says like this now you you're human being so you i think you all understand what the what this phrase is saying it says that the late which is the heart and the anion which are the eyes shnay they are agents for sin or towards sin right they see they desire and then we act right this is the idea that they are agents now the agent themselves seem to need atonement okay in other religions i had a student today who was an ex-christian he told me it says something about cutting if you sin with your arm your right arm cut it off i mean we even see in islam that's christianity in islam i wouldn't go into it but there is this idea that if you're a thief they cut off your hand i mean maybe it's not true maybe it's not so widespread maybe it's only in certain countries i don't know but i think that the concept is there we're going to say no don't cut it off you can use the same limb that you sinned with now to do mitzvahs you can you can actually help rectify the sin using the limbs that started or initiated we're going to call them agents of sin right you're a human being you have a you have a consciousness you have a soul you have emotions you have a heart so if if the arm or the finger whenever any part of you did a sin so when you cut it off i mean it's it's ridiculous i'm sorry to say it's just ridiculous to even think that way but if if they have this idea you're born in sin and i i don't know how what they think exactly okay let's not go there okay so the ushami says that the lathe and the anayam they are actually what we call agents he uses the word broker through the brokers of sin interesting translation and so too i know i have some comments i want to add in but there's a there's a verse in bamidbar we say it several times a day in the shema do not follow after another it's really interesting because hebrew i'm sure i should say last night the the language that the torah is written in that the language that hashem used to create to speak and create the world with is the language since we're like in brexit right this is the language before the tower of bible before the dispersion the door before the durhaflaga right it's russian kodesh it's so deep and this is what we should be learning in fact not just us the truth is that in the future right it says in uh tiffany that hashem will turn all the nations back to a pure language and it's actually i want to just take one moment to speak about this this pure language is called lash nakodesh why is it called lush and a kodesh couple reasons one is there are no words in the called hebrew state you know kodesh that describe uh the reproduction and organs right a woman's place called hamakom the man's place is called a limb it it's it's luscious it's not it's clean it's a clean language there's another idea that i just came across that it's called lush and occurs because something that is holy is ethereal it's hard to grasp it's hard to hold on to and it's work right to go deep down into it and um that's what we have to constantly review and we have to constantly have it on our lips because it's something that you know it's it's very spiritual that's what russian kodish is and we have to have it on our lips and go deep into it and put it into our heart so kadosh could mean very ethereal holy could be very lofty and fly away right we're a body and a soul and the body and the salts like water and oil that's a good example i guess they don't really go that well together so we that's what our job is to do is to really make them just to elevate our body right to bring up the the the physical part of us but the the lofty stuff it's kind of it's very hard to to mix so it takes work okay so we have the verse in the numbers chapter 15 verse 39 we mentioned that fine so the word tour lo taturu right in english we have the word tour tour means to examine and to like when you're a tourist it's all you know i'm going to say fun and games but you're really just checking things out with your eyes right you're examining things and so here translate like this don't follow after don't tour don't examine after your hearts and your eyes okay so there's a few comments i said i wanted to mention until this point number one we're going to realize that right when we're talking about weary we're going to be talking about weary that it's never too late to repent and sometimes like i said if you're not using the worry properly if for the service of hashem that it's probably inappropriate but even too much worry can paralyze somebody right you say oh my god i'm such a sinner there's no hope for me that's the worst position you ever want to be in because it's so not true it's just not true right so it's never too late to repent even if god already made his decree right somebody did xxx whatever it is and there's already a decree from heaven guess what that can be overturned through truva prayer to dhaka right we said this over the holidays right also now talking about the eyes the eyes see something that's attractive which leads the heart to desire it which in turn then causes the body to commit the sin so we're going to talk about this because it's the whole body that committed the sin it's not necessarily the eye right it's just the agent but it even the agents have to have some this is what we're going to talk about tonight how to help or assist or be involved with the agents meaning the heart and the eyes in their part of the repentance process i want to read the comment obviously the eyes in the heart do not act independently of the person's conscious conscience and cannot literally require atonement by themselves just as the arms and the legs that actually come into the sin do not require a separate atonement as opposed to these other religions who are somehow saying just cut it off it's ridiculous so one of the steps this is very important because this is the theme for today that one of the steps of chuva is to perform mixes with the very same organs and limbs that one used for sinning but that's a means of rectifying the sin and not a separate atonement for those parts of the body so then what does he mean here with the statement that the heart and the eyes must themselves engage in some kind of truth activity so one explanation is that since these organs served as agents of the yitzhara to entice the owner the meaning us to sin his repentance is not complete unless he corrects the behavior of the organs we all know right truva requires refraining from the sin so you want to not only refrain they need some correction as well the meaning the behavior as what's the purpose to prevent future pitfalls right you don't want to keep doing this it's part of truth also the conviction not to do this again so engaging the heart and the eyes in the process of truva which is what we're going to talk about tonight how to get your heart and your eyes involved there's a way to remedy them this purges the person of the actual root cause of the sin itself and to help purify the soul i think that's a great introduction okay so that's that's how we started off and now the rabbinion is going to explain by weeping we're going to start with weeping as we already read that verse in bamidbar 1539 but the point is like this that through the weeping okay through this process there will be an atonement for those agents right because they themselves were guilty on some aspect just for being a broker right in involved in the sin but this is always god works with measure for measure right he gives us um i'm going to use this concept called punishment it's not really punishment but when god wants us to correct our ways he sends us prophetic messages it's the beauty of his of the way he works because he wants uh he desires us to change so the way he i'll use the word punishment right the way he sends a message is for us to be able to figure out what it was we were doing wrong if we would get punished or we couldn't figure it out then it would be a waste of time for him as well there's no benefit to that but everything in the universe works that way so too our true process also has to be just like hashem in terms of measure for measure so by the measure of trueva is going to correspond to the measure of the straying and that's what we're going to discuss now so we're talking about the guilt the guilt that one feels in your heart so we're actually going to start with the heart it's going to what's going to help the tone the bitterness the root right we all know maru on pesach is bitter right if you love chocolate like i do so it's it says marour right if it's not milk chocolate that's sweet it's usually called right and it's parv and it's usually par bitter chocolate so that's the heart it's going to have this bitterness in the sign and this is an interesting phrase motto now i want to translate it but i want to talk about the word a little bit outside of its meaning here so basically chevre means to be fragile or broken right so you by having this grief within the heart it's causing a broken heart it's interesting the word chevre like he brings down a stylistic approach to the word so i thought to just talk about it in genesis 47 14. when joseph collected all the money that was found in the land of egypt and in the land of canaan the way it's translated here is with the grain that they were buying and joseph bought brought the money into pharaoh's house we know what he did right he for he had broke hashem a foresight and through his dream and kodesh he knew that there was going to be a famine so he made sure to uh during the seven years of plenty which came before the famine to put things away right so that when there was a feminine drought that people would have what to eat that's true so during this time he really used his collective jewish experience up until that this point in his life and he basically helped pharaoh the king of egypt in in quite a miraculous way because everybody became slaves to a certain extent they basically had nothing they had nothing to eat and he provided them so they basically sold all their real estate to to joseph who then really was doing it on behalf of pharaoh by the way when we were slaves in egypt we were not slaves to individual egyptians we were royal slaves we belong this was all preparatory for us to become real royal slaves of hashem we are royal slaves we are servants of hashem i think servants is better word than slaves but so how did they come about because joseph in i think the word caused every egyptian to become in debt to pharaoh they basically sold their life just to survive so the word with the grain that they were buying into hebrew is really the here it is the word also means plenty there's a there's a store in jerusalem called hamas beer hamas beer i would like i would i would translate i would translate it like this break the bank that's what it means you want to go to the store you're going to break the bank you're going to go in debt because they have plenty for sale that's really what it means right look at the verse again joseph collected all the money that was found in the land of egypt and in the land of canaan and this is the ver with all the grain they were buying meaning they became indebted through the purchases and i think you know i'm trying to think of an example for women men have plenty of plenty of examples what they use their eyes for in the negative sense so i'm trying to think when women like to go window shopping right they say i'm just window shopping but eventually it could be they see something they really like and they don't really need it right how many pairs of shoes do you have right perhaps okay good for you but there is this idea of perhaps what the heart desires i'll see something attractive and it breaks the bank right it breaks the bank that's what i was thinking when i was coming across this but the truth is here we're talking about broke it just means broken right me breaking the heart that's what it means in context here i just wanted to go through a little bit of an idea of the word itself any and the end the cleo card the the uh the rubena yoda and charity brings a few other examples of verses that we'll have to discuss the first one is in isaiah 57 16 and the second one is in psalms 51 19. so it's like this says like this i have the whole verse because i think he doesn't bring down the harvest and i would like to see it we said it's in isaiah 57 16. where is it uh 57 16. okay i hope i did the right one for i will not content forever neither will i be wrath to eternity when a spirit be from before me humbles itself that's the part yeah yeah can mean as he translates it here humbles he says here aches there's this aching or broken broken spirit right that's what it's referring to this there's an ache there's a feeling that's what one should have so the whole when it says i will not content forever meaning this is what rashi says if i bring afflictions upon a person my contention with him is not a long time neither is my anger forever hashem will forgive hashem will calm down his anger when a spirit from before me humbles itself the word yahtof when the spirit of man which is from before me humbles itself and confesses it humbles itself because of the betrayal because of the rebellion because of the sin okay so that is what i wanted to show you over there and the second verse we said in psalms 51 19 a broken a heart broken and humbled oh god you will not despise it's more beautiful in hebrew but it is either way a laivnish bar the nitka right this broken in um this um crushed heart elokim low tiv does not despise so that's what hashem wants in other words despising is this pushing off this separation the relationship disgust a despising whereas if the broken heart of the human and the humility the humble person is the opposite of being pushed off it's what hashem wants and desires in the relationship it's um okay so now this is the mo i think this is an amazing thing because what i'm about to tell you i've read the gemaras i've learned the laws but i never put two and two together right there's an idea about a monatom right when vessels become impure through let's say through death or through shrutzing through different kind of rodents we're touching a carcass of an animal so a cohain right or let's see even for us for pesach whatever we would become impure right so we don't want to be impure right if we're if we're calling when we're going to be eating the truman and the mice or that we're given thoughts we have to eat impurity so we have to be pure but the vessels themselves can become impure again if it was in a house where someone died or if a certain rodent was placed within just the air space of a clay vessel okay we're actually going to focus on clay vessel because what is man this is what i thought what is man man is from the adamah that's what adam is from the adamah we are earth and we're vessels i never really it just came to me we the human we're earth and we're vessels so when a metal or wood something that's not clay that's not porcelain that's not made from the earth becomes impure so you take it to the mikveh right it becomes pure you can also break it but a clay vessel can never become pure to the mikvah it actually has to be broken to become pure right there's this whole gemara about this the special oven this snake-like oven that's made to come apart and put back together right is it when you take it apart does that is that like being broken and when you put it back together it's like you're gluing it together because it was broken or because it's made to do that then it doesn't remove the impurity so in other words breaking something like a clay vessel would remove the impurity unbelievable the genius of every single law sometimes they seem to be just purely um you know dry dry there's no such thing as a dry halacha everything that hashem gave to us has such depth and meaning so a clay vessel which is the human being we're made from the earth it the only way to make it pure is to somehow it has to be broken so let's just hear the ver the the word here the hamas as an analogy to this idea which we just got done speaking in psalms 51 19 about a broken a heart that's broken and humbled hashem will not despise so the analogy is the case these are vessels the the example is in number six we'll talk about surely um and number seven is from these clay vessels that became tame taharu that if they're broken they will become purified from their impurity so let's just take a look real quick let's say the verse first so in vayikra that's leviticus 11 35 it clearly says i'll just pull it up here and anything upon which any of their carcasses of these animals fall become unclean thus an oven where a stove shall be demolished meaning totally broken they are unclean and then they shall be um they are unclean and they shall be unclean for you uh what is the the hebrews tanur the kirayam that's the oven and these stovetop that was made from clay that's what they used to do look at rashi an oven or stove they are movable objects made of earthenware and they have a hollow insider inner space and one places a pot over the opening of the cat the cavity both have their openings on top or on the side or rather on the rather than on the side that's the difference between a tanoor and a quraian the tenure has one opening and the quran have two they should be demolished because they are earthenware and they're an earthenware vessel and they cannot be purified by immersion in the mikvah whereas the metal can but the clay cannot and that's why god says they have to be demolished okay i just want to look at the note here because it's very interesting uh through contact with the source of tuma such as the corpse meaning we're talking about the vessel where the sheriffs meaning the uh the rodent certain type there's like eight types of rodents that would cause this type of impurity if it was in the air space of the of the um earthenware vessel okay note number seven says ovens and stoves were typically made of earthenware the verse teaches that if an earthenware vessel becomes impure the only way to purify it is to smash it immersion in a mikvah does not work to purify earthenware vessels but once the vessel smashed the pieces are tall everything's pure pure and you can reattach them you could glue them together you can cement them together you could use clay and put it in a kiln i guess that works anyway metal or wooden utensils they may be purified in the mikvah but guess what they can also be purified through breaking them as well but the earthenware vessel can only only be purified through the the breaking and that is just thanks hashem for for passing this on to us okay so now we're going to talk about the heart in the eyes right let's now talk about the eyes first are tears i'm going to i want to give you like an a we're talking about as if the eye went to the mix so up really up until now we talked about the heart the heart needs to be broken and that will purify it what about the eyes it's like a mikvah when you cry just think about it it's like you're putting your eyes in a mikvah right i know if you got a piece of dust in your eye they say don't rub your eye just keep it closed because there are liquids or natural like saliva in the mouth there's also i don't know what it's called i'm sure it has a name there's a liquid in your eye that pushes out the dirt but you need to like activate the liquid the best way is to just close your eye and relax and eventually the the particle hopefully will come out right or at least be pushed towards the uh the corner of the eye and then come out right but don't rub your eye because it could be a sharp piece of dust i know that's our natural reaction to sometimes rub but this is what i've been taught so i'm just passing i'm not a doctor but this is just wisdom that i hope that everyone already knows already but if you made it to this age you probably know this okay so about the eyes the eye we're talking about the limbs have to also be purified as that's how we began to speak so to the eyes like it says now this is psalms 119 136 king david palgate mayam yardo ani you have to hear the hebrew you would never pick it up and well i should say you never pick it up in the english it's more difficult the i say hebrew i mean kurdish paul mayam right the streams of water yard do a night they come down into my eyes obviously we're talking about crying for what alo shamroo what's up they they did not guard my torah king david says the streams of water are obviously part of this chuva process because they right the crying because they did not keep my toe the eyes the eyes they otherwise you should say me or them right whoever they are no we're talking about the eyes they did not laura the verse does not say because i didn't keep your turret says they didn't keep utter he's crying because they didn't keep they that the eyes of the armor they were the agents for the itsahara gazing and forbidden things alkane harada team palgate mayhem and that's why he cried to bring a tr an atonement for the eyes themselves so you see the benefit to the crying okay now there is an interesting comment at the bottom of page 40. when you have just turned the page a very interesting comment i want to speak about the good morning in yoma 86a first that's that's no one and then we'll get the asterisk at the bottom so gomorrah yuma 86a just keep in mind okay that god gave us the mitzvahs fine that's the that's the preferred way to live our life he also knew we were only flesh and blood we're not perfect we're not robots we're not angels so he created repentance okay so we do repentance if we don't and he knows also that we're not 100 perfect in repentance which is also what we're going to speak about tonight today i know we have a little bit of time hopefully we'll get there and if we don't do that then there's you serem ysurim are challenges and pains and hardships there's probably a lot of other words you can use to translate it but it's it's not it's not being comfortable it's not a comfort zone okay so basically so god gave us repentance now and if sometimes that's enough for some sins just repentance some sins it's not enough and there's a whole other process so yom kippur is to pass through the repentance will be accepted only on yom kippur so you have the repentance during the year is it works in most cases a lot of cases and sometimes it's dependent on young people and sometimes young poor is not enough for certain sins and you have to go through your surim pains and challenges and sometimes even that's not enough and it's only when god forbid obviously we're all going to die at some point unless we have resurrection dead well guess what we still have to die because if we're alive when the resurrect the dead are resurrected there's actually two resurrections yes there's two resurrections number one the people who live in kutzler they have to travel here under the ground and that already alone is supposed to be very painful um going through the little holes you know wormholes through the ground just to get here they will rise and then once they arise all of us the narcissism will also then die so everyone knows so then we all die and then everyone will be resurrected together yeah okay so anyway back to the concept here um number one in i'm going to read the gomorrah to you this refers to a person who committed a sin that carries the punishment of cars karis means being excised cut off from the jewish people or one that is punishable by execution so we're going to see it soon but that's a very severe punishment now nowadays we don't have a base then that will impose the death penalty but anyway by repenting you can gain a partial atonement remember because this is the most severe one that requires death okay or heavy usuri but the atonement is completed only through affliction of some sort so i want to read from the gemara it's in um the gemura and it's in yuma 86a there's a dispute amongst the tonight so it's not just one opinion there's other opinions we're only going to discuss one okay there's not concluding anything but it's giving you an idea for what does repentance atone just the act of truva how does that attack a tone it atones for a positive mitzvah and for a negative mitzvah that can be rectified through a positive mids the reason i'm bringing this down is because we're talking about using your limbs that you use for sinning uh it for a positive thing first of all it's one of the misses one of the 6 13 misses to repent so even just that alone just understand you used right you use the limb and you're already involving it in another mitzvah you're talking about broken-hearted or crying but i want to talk about some let's say more realistically let's say let's just say before i became religious i was a missionary let's say i was a christian missionary let's just say so how do i rectify that so i could use my mouth i can write books i can teach people the truth right that's part of that would be part of let's say my trueva right or let's use another example let's say i was not married let's say i married a non-jew and i had a non-jewish family so i could rectify by having a jewish wife and maybe helping converts maybe teaching people right perhaps let's just use a theoretical example here right so you could rectify sin by using the same limbs but used in the negative sense for the positive right and that will help now how would any we're going to discuss soon how would anybody know if they really did enough so we're going to now discuss this idea that remember we spent about very worry or grief if especially where maybe i'm not doing enough now we're not talking about to the point of being paralyzed we're talking about i know i'm on the right path right i'm following the rules but maybe there's maybe i can do more what's wrong with that that's called worry in a positive sense it's not paralyzing it's motivating okay so we're gonna discuss this before we get to that i wanted to did i finish everything not really but i want to go to this asterisk this paragraph at the bottom on page 40. by the way we're in paragraph 16. so in shah voda some attribute this to rubena yonah he states that when one sheds tear during prayer right sometimes we only cry on yom kippur or russia right no even during the year okay it doesn't hurt to shed a tear someone is sick praying for the behalf someone's going through financial turmoil some whatever your kids maybe are not behaving properly right whatever it is take time to shed a tear it's analogous the shedding of the tears analogous it's interesting we're just right after circus is analogous to the water libations right the simple space shueva right the nisukha mayan right on the altar there was only one week that we offered water on the altar meaning we poured the libation into the hole that went down deep into the crevice of the earth and because water is being judged we're being judged for water the word itself is being judged on circus the nations are being judged on circus whether or not they will get even the prophet says that in the future circus will be given over to the non-jews and they will come up or at least their leaders their representatives will come up to shalim and if they're not recognizing the one true god of israel even egypt will suffer now egypt doesn't rely on rain but we're talking about water is being charged not just rain right but all water even the nile right will they suffer a famine and plague because of a drought a lack of water the nations themselves so anyway we when water is being judged we offered on the altar and just imagine such a service that even our remember our prayers replace the offerings right they replace the bulls the our lips replace the bowls so not just our lips the tears replace the water libation and that atones as well so let's go back to what he says shedding to during prayer those tears are analogous to the water like nations that were poured upon the altar in the base of mikdash our prayers are compared to the offerings brought on the altar so too tears that accompany the prayers are like the libations that accompany the offerings these tear tears caused the prayer to be accepted much as libations caused the offerings to find favor before hashem now why do tears have this power it's because they are a product of one's innermost emotions right there are called crocodile tears and fake tears we're talking about the real deal right where there's an emotion elicited that's brought forth this weary this sighing this feeling that you're not doing enough it's because they're a product of one's innermost emotions they reflect the genuine longing for hashem and earnest yearning for his favor this then is how tears of truva bring about atonement remember the altar when god created man see we're still close to brexit so we can talk about it we can talk about it anyway god create where did god where did god create man just a few hundred meters from here where i'm sitting right now the temple mount the avenue the foundation stone the rambam says where does mayan where does man find his atonement from the very place that he was created meaning the place of the altar the altar right that's where man will find his atonement we already know we already said when the altar is no longer uh being used in actual service it's the prayer that replaces them and where do we direct our prayers we're just a local call come to jerusalem come to israel and it's a local call but either way we directly get to the very place of the altar that's why we all face jerusalem right no matter where you are in the world if you're in moscow i guess you face south you're in south africa you face north in america i know they face east and i imagine in india and china and wherever the rest of jews are right in bahrain dubai right the arab emirates maybe sudan i guess they'll face north what's called north east wherever wherever jews will be that's where they face towards the altar the altar man it's not just jerusalem it's the altar they reflect one's fervent desire to return to hashem's good graces the eyes that shed those tears rectify their own involvement in the process of the sin remember we're talking about the limbs themselves the sorcery the agents towards sin but it's really the soul that's the soul is the one that causes the tears so that's where it has to come from okay so with that let's see we are um okay let's start now 16. right now we're starting 16. so he's talking about now the fifth principle is called because you have this worry right the person who's doing chuva has to have this called the egg he's having a right we say altidak don't worry right no one should worry and one should be with from the ownish of his sins meaning the retribution the the punishment that will come as a result of uh that you're going to receive for your transgressions avoid for even though someone has repented there are certain transgressions for which truva provides only a suspended atonement in other words it's hanging right you did chuva but it's not complete we spoke about this idea of yom kippur the surim and even death perhaps is necessary but we're only talking about affliction right we're talking about the sins that need that we need to feel the pain for what we did and it says in psalms 38 19. king david right the sweet psalms he says friday i admit my transgression we're going to talk about the second part he says for my sins ageed i admit i spoke it out ag sorry but i'm worried i worry because of my sin so you think this is a do you think this is a negative or you think this is a plus right king david is teaching us the way of truth to have worry for my sin now it's very interesting because we spoke about uh saying and he's going to explain that's past tense you're going to sigh and have grief over the past we're now talking about the aga where he has to do the future okay it's like we're turning the tur we're turning a corner so now he's going to explain the difference between what we spoke about before of sign and what we're speaking about now as weary the indian hayagon shall shavar so whatever had to do with the grief that we spoke about last week or before the hog that is past tense it's true it's past tense but then the concept when we have this grief it's over oh my god i can't believe i did that right however when it comes to i got wary it's the future the indian has to do with what is coming around the corner in the future the ocean additionally there's another thing that we should be worrying about when we think about wearing the maybe we're falling short maybe there's more we can do we're talking about the actions we're talking about okay like the process of truva maybe i don't feel it enough in my heart maybe my actions i can improve my actions much better i i wanna what's life about other than having a relationship with hashem and maybe there's still something holding me back so what's the problem with examining it so you examine it you figure out okay i could do a little bit better in this area right that's called wary not paralyzing worry but motivating worry so he says perhaps he's falling short in fulfilling his requirement um to do trouba so this is based on a verse um which verse i think i wrote it down here yeah it's psalm 69 11 and i bewelled my soul in fast and it was a disgrace for me so in hebrew the ethnic psalm i cried in my fast for my soul but yeah post lee there was a disgrace for me okay so this was based on the stylistic approach again we're not going to talk about so we're not going to talk about the fast but for some reason this idea of crying in my soul so what does it mean with insufficient pain bitterness and fasting and crying that's the verse basically the gum here meaning that and even if he felt much pain and shed many tears over his sin yithchaal the era these two words one should tremble and have fear hirobe maybe because of my sin right i'm still going to experience more affliction so in other words it's part of this idea of falling short having this idea that we didn't do enough in our truva process what can it hurt again it could hurt if you become paralyzed but that's why it has to be balanced okay um so when you're doing all this weeping um and while your soul is fasting indeed what should you be contemplating while you're you're crying and you're fasting and you're feeling this pain you contemplate the enormousness of the obligation serving the crit there is nothing else all we're here to do is to serve hashem now don't get me wrong that's the pleasure there's no it's like unbelievable get the best boss in the world first of all he's like a multi-quadruple billionaire like whatever true you can't even put a limit right on the amount of money right that he can give you and then he has whatever he has he is so full of hesitant love and he just wants to give you and provide for you right um when i had well little sh you're talking about bringing up children and you go through experiences where there's hardships so i spoke to a certain friend of mine um his name was rakayam of you shalom a very famous character unfortunately passed away at a young age but i used to consult with him i had some financial difficulties and um again it was also with sarkindo body having children through a divorce the children were with the mother whatever but just to consult with him and he said look you have to dive into hashem you have to say to god these are your children you do everything you can me to take care of them and to instill love of god and to provide but these are god's children right your share it's not all on you it's also in him the oven ask him to help to take some responsibility right also to share in the joy if you're having joy and sarcasm you know share the wealth these just remind hashem that they're his children too and they need to eat the name to be clothed and they need to have a good education and have awe of hashem and ask him for help okay so that was very instrumental at a certain point in my life and i carry with it till this day okay um would we just last say fi ki ain basically when you realize maybe you're falling short that the wickedness of one's one who defies his word is without limit i mean we know we're rebelling the word mamre when we're rebelling against god's word that how can you even size it up so how can you ever think that you've accomplished the tikkun the fixing process you don't know only god knows now this is another interesting idea because i want to read number four did we get to that yet i'm going to read it anyway i don't know if we got to it but this idea yeah we did let's say you didn't commit a lot of sins but maybe some of them were severe right so who's the judge right we don't we try not to judge other people right everyone's in a different place in life and you don't even know what their motivations were for sinning so for sure you shouldn't judge other people but let's say we judge ourselves we know we didn't commit a lot of sins but perhaps the ones we did were quite severe you might also think that your sins are among the lesser ones but sometimes the sin is considered severe because of the circumstances in which it occurred right which it was committed was it a sense of rebellion or a sense of unconsciousness or unawareness right you weren't aware of the severity that's possible and therefore even if it's a severe sin technically you know the punishment is severe but if you weren't aware of it you were ignorant of it it may be considered very light but what about someone who knows right you know this is wrong murder is wrong and you do it anyway right so this is the idea that we are humans we really don't know first when it comes to other people we don't know their whole life story we only know our involvement and we should always think look maybe i fall short right you don't know for this person however much he increases his service of hashem as to fulfill his obligation to serve him and his following in the ways of truva in order to rectify his wickedness hello meets aret's low he named they will all seem insufficient to him and too few in his eyes that's how one should look they don't know who knows everything we don't know and therefore to be on the safe side it's always better to try to do a little bit more right why not okay now roberto now cites a verse that teaches this type of worry is actually appropriate okay so now this gets a little confusing i will admit but we're gonna have to go slowly in order to really understand it the verse he brings is from king solomon in michele proverbs chapter 14 verse 16. it says the wise person right we all want to be wise a wise person will have let's say a healthy fear a he fears we're going to call it healthy fear the sarmara and he removes himself and evil so it sounds like the first thing is that he fears and out of fear as a result of fear he moves away from evil however he explains the explanation is that this wise person even though he removes himself from evil with all of his gust with all of his abilities and strength yira he will still fear the israel and tremble perhaps he didn't do everything properly the loneliness he just didn't do everything that he needed to do he says it's the nature of a wise man even though he turns away from me with all his might he's still fearful and troubles out of concern maybe he's he did not complete he didn't complete he didn't he has not completed his requirement and he's not sufficiently been cautious about what is considered appropriate to do in his particular situation okay that's what now we're going to describe this in a certain way no i say we uh the the ribena yonah the rest of the ver sorry in michele 28 in proverbs 28 verse 6. it says like this a poor man who walks innocently not to explain what that is does what is better than one whose perverse ways but it's rich okay so what he's trying to say is like this based on this other verse which means what that alphapea even if he's rich okay so a poor man who's innocent is considered better than one who perverts his ways even though the second person is rich so here too the verse says this wise man is fearful that's what it started by saying in verse proverbs 14 16 that the wise man has fear and it seems because his fear he turns away from evil and that's what it sounds like the the ravinio is going to explain it differently that what i'm going to try to let me say it outside first that the wise man is fearful even after he turns away from evil because he doesn't want to fall in the same pitfalls and he's not sure if he's done enough so he's afraid and he turns away from evil meaning and basically the only way to explain the verse the way i just said it is to read another verse and explain it parallel now watch what he says don't explain it the way you thought that because he fears this wise person that he turns away from evil no but rather el chacham sarmay vavayra that he's wise yes it's true he turned away from evil but he still fears why because he says the end of the verse explains the beginning of the verse this is a very uh common technique in talmudic learning that if you look at another verse or a similar verse or the end of the verse it sometimes is parallel and reflects back on what we're trying to learn what god wants us to learn and teach us listen carefully it says in proverbs 14 16 the wise person has the sphere the sar mira and he turns away from evil like we said it sounds like because it is fear he turns away from evil and we're explaining it no that the wise person who turned away from evil still has fear because what does the end of it say it says seal whereas the fool excels a fool he can get very um angry right we're gonna talk about that in a second and he's both he somehow has confidence what about the hakam he doesn't have the his zira he doesn't have the confidence he's not sure he's done enough the seal the fool says i've done enough chill out let's go to the beach let's have some martinis with a big fat cigar right i've done my job where's the the the servant of hashem the wise person says what else can i do i mean is what i'm here for anyway so what if i fall short tell me what i need to do let's fill the gap right let's do let's make sure that we get to the right place we need to get to so he basically says based on that last part where it says here king solomon is explaining that the nature of the fool is the opposite of the nature of the wise man avon vanessa he becomes so enraged thus throwing caution to the wind and he nevertheless he's confident that this that he will not i'm sorry he will not occur any sin or injuries like nothing's going to happen to me me and god are like this who gets angry quite quickly he's certainly um uh vulnerable to doing what i'm sorry he's he's going to commit sins prashim umkar he's vulnerable in ezekiel to to more damages and here's how this paragraph ends we'll end for tonight is in proverbs to write these two verses down 22 so that's chapter 29 verse 22 and chapter 25 of proverbs verse 28 it says like this a man of wrath is full of offense we said someone who's likely to get angry quite quickly someone who's full of anger rav pesha he he's full of sin and i said mentioned verse 25 28 it says a city that's broken walls right a city a breached city without a wall doesn't have a wall that man is like with no constraint to his spirit meaning like this we're talking about the difference between the the hakam and the seal the sphere in other words he's building his restraints he's building his wall he's building the seagate right he's creating borders borders for himself so he doesn't transgress right he's he's afraid and he's moving away from evil but he's remaining on guard vanguard he's momish like full of like um for the next thing might come out of his mouth or mighty might he might say uh or think but what about the the seal the fool the one who's quick to get angry he's a man with no constraint to his spirit i'm going to read just a comment here and then below thus the practice of the fool is that he risks both sin and injury and he's fearless right he's so confident the verse contrasts this with the practice of the wise man who turns away from evil and is nevertheless still remains fearful or recalling his worried or concerned for he is always concerned that he has not been cautious enough now we'll just read the comment on that in the bottom the first verse shows that the angry man is at risk of committing offenses whereas the second verse shows that he's at risk of injury once a person loses control of himself there's no limit to the sins he may commit or the injuries he may cause and we said the description of the fool in the end of this verse which is meant to contrast him with the wise man mentioned earlier shows the true meaning of the verse itself it reflects back on the earlier part that we said out above that a wise man is fearful even though he's already turned away from evil right you would have thought oh he's he's afraid that's why he turned away from no he is turning away from evil because he's smart he's a wise person and he remains on guard and with that we will segue our way next week into uh paragraph 17 and hopefully 18 i don't know exactly how far we'll get we seem to be taking bite pieces increments um but it's delicious we have to process it we have a whole week to process and digest and uh i just uh welcome you back to the human baby after such a long break and we're roaring to go so again if you're interested number one let me just say subscribe to our youtube channel hit the notification bell so you'll be notified about upcoming videos as they're uploaded and if you're interested in joining this class in the description box there's a whatsapp um number you can ring it you can just send a message and we'll send you the link so culture have a great winter healthy winter and hats locker for america on their elections because they seem to be right the leader of the free world for now right really the truth is mashiach is going to lead the world and destroy all of the should we say evil governments and america is going through a process of let's just say you have to choose the lesser of two evils that's always the way the government works i trust you you know who's the real corrupt ones you know the ones who were corrupt and therefore vote for the least corrupt right things that more and more things are coming out in the news it should be obvious to any person if you're reading the right news the correctness i say the right news and that you will understand who is more correct more who's more corrupt and all i will say is vote for the least corrupt government and possibly right possibly as rough kessin says that we know that adam right prophet says adam will not exist but the truth is there's a good part of adam that may be the remnant and therefore we'll call the tov it could be the the good of aesop is the red one by the way the red one right it could be i'm not saying but there could be is a i'll call it a messianic figures guthrie is not the messiah but like cyrus who knows if you're doing good things for israel who knows in the next four years the president whoever he may be may say you know what create more peace for israel i think building a temple and i'll pay for it i mean i can imagine i'll pay for it we'll get the palestinians to get the arabs to imagine that get the arabs to pay for building the temple in israel who would say such a thing if if you can imagine one of the candidates saying that i'm going to suggest vote for him okay anyway we'll leave it at that shana tovah have a great and healthy [Music] winter [Music] it's [Music]