The Blessing of Lending Money to G-d with Rabbi Aaron Dovid Poston

[Music] welcome back to the event of bait midrash we are really literally in the bait midrash baruch hashem so i want to mention before we begin first we'll welcome everybody who's here live welcome all the people that are watching and i want to wish everyone a khodesh tov so when adar comes in right misha nicknasada mom is a time to increase joy first of all i want to go back to around this time last year i'm serious robert kiva edgar we found a truva from him i think it was like you know 150 years old 200 years old something like that and uh it mentioned about a pandemic of a pandemic hit which it hit during his lifetime uh yes so we're this is the time to increase joy misha nicknasada ma being this simka time to increase joy so tonight is rosh chodish it's the first night of rushkodish which really means it's the last day of the previous month nevertheless i was also told because we have several students who are of asian origin right that it is the chinese new year as well so i don't know if it has any religious significance if it does i'm not going to wish you a happy new year and if it doesn't i'm sure there's a secular aspect to it as well you know so happy new year for your uh upcoming year okay i want to just mention that we're in parshat mishpatim and mishpatim follows isro right the ten commandments were there but the israel himself as a person as a personality we discussed last week was he a full-fledged convert or was he a a just a righteous no hide not like just i mean that's a big thing and the torah has a whole section just geared towards righteous nochides and guess what it's filed with mishpatim unbelievable because if you really think about it they are obligated in denim as well deeming right to set up a system of justice and therefore it makes sense that no matter who israel was whether he was a full-fledged righteous convert or a full-fledged righteous no height meaning non-jew it doesn't matter they also have deeming it applies to them as well now i had a long discussion i'm going to guess it was about a year ago on facebook where somebody asked a question on one of the noah hyde sites is a noahide allowed to charge interest or are they obligated to not charge interest like jews and there's a certain rabbi who really wants to make sure that the no heights don't follow a religion or our religion and i had a little bit of a let's say tit-for-tat i don't know if that's the word we had a little bit of a discussion and my opinion i'm going to express it very strongly now is that drum roll please that this knock kite certainly can lend without interest and perhaps what i expressed was it may even be preferable now let me clarify that we're not talking about a person who has a business set up right a don joo can also make interest on his money as a business similar to the way a jew can which we'll discuss also later tonight but as an individual who wants to do hesed who wants to help bring his own brother out from a a low place financially it's certainly probably a big a big deal for even a non-jew to lend without interest now i want to mention there's very something very interesting let me just clarify this also because are actually also obligated besides what we call the seven overreaching laws we'll call them seven principles that any mitzvah that is logical many maforshim explained they're also obligated so perhaps when we get through this discussion tonight because we're going to talk about lending money or let's say helping the poor is certainly a logical conclu you can come to a larger conclusion that's number one but also ethics things that have to do with ethics are also obligated in now when i say obligated doesn't mean they're obligated in the same way as a jew is meaning they may be obligated but the liability the the the reward and punishment may not be the same okay let me start off with the story when i first became religious and um i was going to classes with ravioli in miami beach and he gave a shirt similar to this this idea that i'm going to talk tonight about but he mentioned the side point and i want to mention that side point right now right away he mentioned that a jew is not allowed to charge interest when he gives a loan so about an individual jew not a business so why okay because you're supposed to be a like to the nations you want to teach the world how to treat your brothers how to treat your family members would you charge your brother interest of course not well every jew is your brother okay very nice then he said that when it comes to a non-jew meaning a jew being approached by a non-jew the non-jew comes and says i went alone are you allowed to give him or should you give him an interest-free loan the answer was absolutely not i was stunned i was shocked how can this be how can this be we're like to the nations shouldn't we be giving them make sense we should be giving them also interest-free loans why is there such a difference between us and them i was very disturbed and you know what he explained it i don't know if i can do as good of a job as he did but he said if we really are light to the nations and the goal is to show the world how to treat their brothers then that then the bottom line the end result would be that they would treat their brothers exactly the way we do now how would that come about think about this procedure the jew lends another jew interest-free great cut the non-jews remember we're like what what percentage in the world are we and let's just think point zero zero i don't know how many more zeros but let's say at some point there's a two right we're like i don't know whatever it is there's eight billion people in the planet and we're 16 million maybe if that okay so how are they going to learn lesson just think about it you're a non-jew and you go to your non-jewish friend and say can i have a non a interest-free loan he says why come to me go to the jews so they're not going to learn their lesson what they need to say is oh i will treat you like my brother just like the jews treat their themselves like their brothers as long as everyone thinks they can go to the jews for interest-free loans they won't give interest free loans to each other they'll just send them to us and i mean the numbers just are outrageous so you know the ratio so then i understood okay so that's what we are we're a light to the nations and we're supposed to treat each other on such a high level and that is supposed to infiltrate right it's supposed to disseminate it's supposed to get out to the world so how what's the best way to get it there to make sure that we don't give them that we only give our brothers and therefore they will realize this is how you're supposed to treat your brother your own nation your own family and hopefully then the message will get across as long as they think they can just come to us they will never they no i wouldn't say they would never they would be unlikely to give an interest-free loan to each other and with that answer i was satisfied that was me maybe you're not satisfied but that is a a um an introduction we're going to start in chapter 22 of exodus and we're going to actually we're going to deal with verses 22 through 27 26 27 26 but let's start with 22 20 20 21 just to go back let's start with 20 21 and 22 and 23. so the verses start like this and you shall not mistreat a stranger aguirre now in this sense rashi says is onat devarim is speaking um derogatory right hurting him taunting him with words you should not oppress him the next part don't pressure him which has to do with financial pressure why because gerim because you yourselves we're supposed to know what it feels like to be a stranger okay now the the next verse says the atom the atom widow or orphan or and your orphan do not what do not um oppress them now noon is plural so what you have right here so far is three characters in the narrative you have a gear you have a almana and you have the yatum right you have the widow and the orphan as well and it's plural don't oppress them now the next verse says if you anytime there's a double language like this you would translate it as surely a press right so the word in is not if but when um i'm sorry in this case it's if if you oppress him okay if you oppress him now why does it say him oh toe it could it could have said or should have said oh tom it should have said them plural okay so if you oppress them but doesn't it says if you press him so that's going to be a major question what does it mean if you oppress him and then not only is there double language by the oppression but also the next two i don't know if they're called verbs or adjectives if they will surely cry out to me double language of crying out i will surely hear right hearing i will hear it's a double language of god's hearing their screams and god will be angry okay the last verse my wrath will be kindled and i will slay you with the sword and your wives will be widows and your children orphans this seems to be a very severe punishment correct severe okay so let's see what the clear car has to say we're on shin samajdal 364 in the middle of the page and the clear car immediately brings up this word this idea of auto it should have said autumn i opened up the hebrew for everybody already okay guys we're in the hebrew right all right if you will certainly surely persecute him or oppress him he the clerical points out oh tom mid boy that's what it should have said what's going on in the verse i want to stress to all of my listeners my students right we're here oh not only learn to learn the word of god and what it means to us individually and nationally and universally for the world but we're also going to learn a little bit of hebrew so i beg you if you're not in the class or if you're not on my mailing list where i send you the sheets look up on the web page right and yibbanet.com go to the right page there's a link down below in the um in the description box on youtube and it will give you a link to the right page the right book but you still have to look for the right person the right year and there are source sheets original hebrew soursheets i implore you it's for your benefit okay so tom should have been said and then the second question he's bothered by what is the double language therefore because yes in shot in terms of translating it simply you put an emphasis but there's always an added reason anyway and what's the reason you have anae or tsa or shemo right if you oppress him i surely cry out i will surely hear him so bid eric shot the simple explanation we can certainly say there are cases where and i'm going to use certain examples but this example is not limited to that example alone just know i i'm limited in how to express what he's saying he says sometimes a man will oppress a particular orphan so for example you know a bully in school you think that you're just bullying that one person what about his mother now i just want to clarify a yet tome in in jewish in israeli in the scripture is anyone who loses even one parent obviously if they lose both parents everyone agrees he's a orphan but just losing one parent alone you already have the status of an orphan you shouldn't oppress that person and so what happened sometimes when you oppress just one person you think you're just oppressing that one orphan the imo almana but his mother who's a widow is the same thing would be if the father is a widower a neja rajos her eyes will see the kalos and hope and desire for her son's well-being but she doesn't have the power to save or protect her own son and through oppressing just one meaning here the yatom the orphan you end up oppressing both of them and shnehem so akim and both of them will cry out the krishbarghu shnahem umanisho bikkefel god will hear both of their cries and he will punish a double punishment as we saw in the last verse we read right as we saw in the last that your own wives will be widows and your children will be orphans god forbid now he continues now we we talked about shot simple level of reading he says is a deeper level uh through hints and illusions in the verse the holy one blessed be he is the parent he's the father of orphans like if you look at psalm 68 verse 6 king david david hamelech right yehudah david amalek he says he's crying out to hashem and what does he call what does he call father of orphans and judge of widows so we know that hashem is sympathetic like a father is to his children therefore now this could be quite controversial because we're not talking in actuality but we're talking kavyako as if therefore certainly pain is being caused to hashem god does not experience pain but from our perspective as we know the torah is written in the language of man and king david himself says god is the father of orphans every father would feel the pain of his children therefore the crying out hashem who's the father of orphans he would feel he would feel the pain that's as if as if he would feel the pain now we understand why it says that double language also him who's him hashem the father of orphans so god forbid through oppressing the orphan himself you're also causing pain to hashem who's the father of orphans the hines both can you imagine now we're not actually talking about god per se so let's go into this a little bit further but as if you're here god himself is hearing two screams now what's the second scream it's not really god himself but it's remember whenever somebody commits a sin they're creating angelic forces they're creating energy negative energy when they're doing mitzvahs positive things they're creating positive energy so by creating this negative energy we call the satan we actually create the satan right when we go to heaven and we're being judged there are these angelic forces we call the prosecuting angels well who created them we did through our actions we also have defensive angels broke hashem as well but i'm talking about right now the medin the thing that persecutes is the angels that we created so we're going to call them divine prosecutors they're the ones that are calling out and hashem hears both the atom the the cry of the orphan who's being pained and these forces that we ourselves created are crying out in his defense meaning since the prosecuting angels they're defending him not us they're not our defending angels they're the prosecuting angels so you have them crying out from above and you have the atomi the yato the hayatom tsoek lamata in this world he's crying out because but of course because hashem is full of mercy he's macabel he is hearing receiving accepting the cries from both of them okay so now we've dealt with the first paragraph which is somewhat of a fundamental foundational introduction to what we're about to to enter so now we're going to go to verse 24. 24. so it's chapter 22 verse 24. let me read 24 25 and 26. now when you lend money to my people this is where the word e means when not if okay and rashi says that right away that usually it could mean if right but in this case it means when okay so when you lend money to my people incasif tau the at ami now he's going to clarify right away that the next two words are totally unnecessary really the two words we just read in other words it when you lend money to whom skip these words my people just add just continue the poor people who are with you so the question he's going to ask why do you have both why do you have the additional words my people or in this case why do you have both the my people the poor who are amongst you so in other words it only needs one of them or let's just say if you have a choice between one of them it would make sense when you lend money to the poor people who are with you you shall not behave towards them as a lender low to yellow can no se can no what is a lender a creditor someone who puts pressure and say pay up man right the time has arrived it could be like the mafioso guy it could be like your regular bank teller or a bank manager who will give you that call and threaten you with who knows what all right and then it says lo love neshek and don't place upon them interest okay don't place upon him interest and if you take your neighbor's garment as security [Music] salmat that if you end up taking your neighbor's garment as security venue you have until sunset to return it to him so we're talking about things that he needs to sleep with his bedding his blankets his pillows could be his pajamas it could be his night cap whatever it is this is something that you can only hold on to during the day and you must return it to him when he needs it doesn't matter what it is and we might as well read the next line also this is his only garment i guess it's his only blanket or is only covering right as a garment for his skin but what else is he going to sleep with eli because he's certainly going to cry to me well he's going to cry out to me and i will hear because i am gracious let's see what the clear car has to say he right away brings up this idea as i mentioned the word ami and na'ani are one of them is superfluous he says niro khan kephel it seems like it's redundant because one of them is not necessary it certainly could have just said incase if tal the essani when you lend money to the poor person which makes total sense who else you're going to lend money to um but the first the verse does begin by saying my people we need to investigate what does it mean my people and then it mentions the poor person and then afterwards when it came to um re taking a collateral it mentions reicha we will investigate all those in order we'll start with omni then we'll go to oni and then we'll finally finish with rayeja so hang in there everybody um as the verse had said ella leficia wrote a lesson this is somewhat of a like an overall statement but he's trying to explain that the torah god wanted to command the lender that's us right the rich people the people who have money to lend right god wanted to command us the lender regarding two things al-shnaid devarim two concepts two very important principles alkane hikdem low hak damos therefore in the torah itself it gives you two prefaces two introductions basically like this you have you have the word army and you have the word ani we're going to talk about the different types of loans or the different types of responses from the lender and the end is reacha as their two things are building up to ultimately having a reach is your friend so let's start let me just finish that last part because i think i skipped something um so basically from these two aspects therefore you have a command your you have an obligation to lend the money now i just want to mention also in the rambam has a long list of different aspects of how to give sadaqa how to give charity now the top of his list is giving a loan now is a loan sadaka might be it might be in different ways it can be right especially since it's a free loan right because the guy is or whoever hopefully whoever needs the loan is going to buy a fishing rod and learn how to fish right you're not just giving fish right you're going to i forget how the expression goes famous expression right you teach a man how to fish and i forget how the rest goes but you save him for life thank you yeah so you see what i'm saying so basically hopefully your investment in him will go a long way so alone usually is from the person receiving it um it keeps his self-esteem he doesn't feel like he's a snorer right and hopefully you have every right to ask because you're like investing you know you might even give him some ideas you who are successful he who may not be so successful at least you have he's a partner who's successful so you give him a loan you you want to follow up how you doing right but so far you saved his um self-esteem right he's not just getting a handout and you're going to help him hopefully return your money so that's the greatest way of giving sadaka now being being as it may that that is the highest level there's a lot there's a lot to be said and that's we're going to focus on meaning when you give this money as a loan as a giver you should have in mind honestly i know it's going to sound absolutely ridiculous you should have in mind that you're giving it that sadaka you may never see it again okay you're really yeah now there's different types look if you don't really have the money to give so you shouldn't give it okay but someone is really in in desperate need if he's in desperate need he doesn't have the money what's he he's going to give you collateral you're going to hold that collateral against him we're going to investigate all these things but you're going to ultimately see that when you ultimately give this loan in your own mind you should really write it off you don't have to let him know you're writing it off and you shouldn't even give the impression you're writing it off you give him a date when that but you're not going to help him you already have a halacha in the torah you're not going to hold him so you're pretty much writing it off okay so don't lend the money that you can't afford to write off let's continue with where we left off the first principle is mitsaat shahu biklao ami we're dealing with the fact that it says my people my people means as rashi says israelites jews that you have an obligation derek the way it works in terms of a king how does it work in terms of a king bismarck so i mean you just try to imagine because we don't have kings and all this stuff today but i don't know what you want to think about in terms of a uh relevant modern day case it's easier for me to think of a bringing up a case hundreds of years ago right so he had a king right and he has his army and they come to town and they need provisions so you as a citizen say okay i'm gonna give to them because i know the king is really responsible to feed them i'm basically lending the king and i will get my money back from the king okay now think of it now metaphysically right my people you have this jew you have this but if you're a non-jew a certain person who's part of your community right he needs a loan so you're giving them the loan knowing that the king will ultimately pay him back okay because my people so for a jew he knows my people i'm giving to another jew and ultimately and we'll see you're actually lending hashem in other words in the case here in the mushroom the analogy you're lending the king and the king will pay you back because he's ultimately responsible for his people now think of it like that you're lending a jew money a jew is lending another jew money he knows that hashem is really he's really lending hashem okay let's go into it and we'll see how he he brings this to uh full understanding so at a time that his people the king's people and his servants and his officers or his army are lacking provisions anybody's going to lend this group this army this uh a group of serva of of servants or officers on condition you're going to lend them a condition you know the the king himself will pay you back [Music] because everyone knows that really the the responsibility is placed on the king to provide the sustenance for his people then no taylor ham therefore one who gives to them it's as if you're giving to the king directly to him personally therefore you are assured that he will repay the loan therefore this poor person he's within my people who that he is as the first statement said and it's on hashem right you're going to place your trust that hashem will pay it back and we have a verse in proverbs chapter 19 i lost my sworship proverbs 19 verse 17. the verse says he who is gracious to a poor man lends to the lord you hear that this is king solomon he who is gracious to a poor man lends to the lord and he capital hg will repay him his reward hashem right beautiful beautiful so you're really lending to hashem the low low so who are you really lending to hashem not to that poor person that poor person will have to talk about who is he who is this person he's my people it's true but right now so you're lending to a god not to that poor person the shame you the second major principle we have to know and this is going i'm going to say it out first that believe it or not that poor person who's coming to you and he's actually doing something for you greater than you're doing for him and and what is that okay he is giving you eternal life you get it this person this poor person you look at him it's a nebuchadness game right he's in a bad position guess what he might be in your eyes but he's he's actually doing more for you than you're doing for him and you have to be extremely grateful to him for even coming and asking you he could have gone to someone else he came to you thank him okay let's go through it he says that this guy this poor person he's doing for you he's doing more for you than what you're doing for him as it's brought down in the gamora baba basra now this is just part of the gamora we're going to see the the rest of the gamora at the end and number if you look in number four b i have the part part way through where it says and i mean it's it's really long i just want to focus on it happens to be brought down in the name of rebbe mayer that it's someone who's you know they want to argue with you they're going to say you know it's your god loves the poor people so much so why isn't he supporting them right isn't that a great question right hey your god says he loves the poor right he takes care of the the poor well where is he so you say to him in such a case you say to him that he commands us to act as agents in sustaining the poor so that through then we will be credited with the performance of mitzvos and therefore through the performing of these mitzvahs we will be saved from the judgment of gehenna i'll translate just for the sake of those who are not familiar with gehenna we'll call it hell right so that uh yeah i'm using i'm saying it let me go let me go with this okay i am going somewhere with this okay because we have a lot of watchers a lot of the people who are mixed up with other religions and they don't even know what the hell is but in judaism as yehuda said hell is the shame that we experience during the the resurrection of the dead and during judgment okay let's go on so this question was actually asked by us rufus harusha he was a roman and he asked rabbi akiva if your god loves the poor for what reason does he not support them himself meaning directly so rabbi said to him he commands us to sustain the poor so that through them and the charity we give them we will be saved from the judgment of gehenna [Music] so they're doing more for us than we're doing for them he's going to explain that when we give them whether it's just a chicken or a few dollars for a meal right so that's very temporary it's very uh i'm not gonna say insignificant it might be significant but compared to what they're giving us is eternity it's very you know so just to sum up what the gemara had basically said tanya ruby mayor we said that quote over there email okay if your god loves and desires the welfare of the poor so much lama enum why is he not supporting them this is how you must respond to him in order to save us so i think that we can think of it like this the fact that we are involved in the actual hasid with him i mean this is what the clear is actually focusing focusing on focusing ellen that he's doing more for us than we can do for him and we're going to discuss how it is that we're safe from gannon but one of the ideas i know yehuda expressed is that when we do mitzvahs we're going beyond ourselves we're really connecting with hashem and ultimately it's for ticonderos we're going to go outside of the bahama side the animal side of us and become much more godly and in that way that we could also be saved from gahannam but we're going to express a little bit different he says if that's the case it's true what you're doing for this poor person is helping him at the moment it's just temporarily [Music] olam but what he's doing for you is for eternal no pruta you're giving him let's just say a few pennies you know relatively speaking a small amount of money hashem is paying you double many times over now this is a verse in ruth just understand what does it mean that he he's doing for you it's not just that he's doing for you he's creating you is making you look at ruth chapter 2 verse 19. now is really what i underlined here when she said the name of the man with whom i worked today is boss she's just mentioning the name is boss but in the hebrew she's saying i worked with him i'm for the person who i worked but i share a siti emo this word is like creating this word is doing for i'm doing it for him i'm doing it with him i'm helping create him so in a certain sense this person is creating you he's helping you get to a whole a much higher level the um exactly you say almost the same word the same principle yotero that the poor person is doing is creating is making with the balabias with the the one who gives the money then what the person is giving the money is doing with the poor person therefore it says over here our actual words is right in verse 24 to the poor amongst you imach is with you the yiklo los ange that it includes imac is not just with you but it's the same idea he's doing for you he's doing something for you al kane boli de oni he came to poverty he experienced this suffering to help you now obviously he didn't choose to become poor but he experienced poverty he experienced suffering and that goes a long way towards your let's say redemption towards your uplifting experience by giving to him so he suffered for you kade in order for you to gain merit from now connected parallel to both these ideas you these commandments i should say negative elu seva lo al-shnait vareen we're commanded two things connected ma the first thing is if tal the at ami right as the first the verse said when you lend money to my people and then it continues it says low to do not be to him like a creditor now even though we'll translate it low to yellow don't be to him ken no as a creditor um it's as if what is god telling you lotia kenosha don't be a creditor to him because what it's really telling you is you are not really you're not acting as a creditor to him you're who owes the money hashem he doesn't know the money you're acting as a creditor to krish baraku and that's severe remember who did you lend the money to you lent the money to god and you're coming down hard on this poor guy you're acting as a creditor to hashem you're not actually acting as a creditor to him you're acting as a credit to remember one when you're when you're when you are merciful right to the poor person you're it's called you're lending to god the low low you're not lending to the poor person when you lend to the poor person you're lending to god and now you should know that you should be trusting in your maker he created you he keeps the world going you should trust you can trust that hashem who created you he will pay you back on account of you lending to his people therefore do not go to that person and make your claim and push him and press him in order to make your claim you know with the strength of the claim kamosha peshwashi like rashi had explained why would you ever go and pressure this guy to give the money you never led to him you lent to hashem the only one you lent money to was the king hashem himself blessed be he and the second idea was connected remember it says the first was your people what about the poor person the poor person who is with you [Music] this is just a reiteration we said that the per the poor person is doing for you much more than you're doing for him that's why it says lo tasimun allah and verse 24 it says don't place don't oppress him right don't uh impose upon him interest what what is interest interest it's the word neshik nashik is to bite let's see i did bring down arashi on this i think it would be worthwhile seeing i just have to find it so what we're going to do we're just going to go back to rashi it's on page two and the english source sheet number three source three somewhere in the middle of rashi he mentions when he says my people by the way if a member of my people being an israelite and a gentile apply for a loan then the member of my people takes preference if a poor person and a rich person apply for a loan obviously the poor person takes preference if the poor of your city and the poor of another city apply for a loan the poor of your city takes preference now it means when it says when you lend money you should lend it to my people not to a gentile and to which of my people to the poor person and to which person the one who's with you right now obviously if you have enough money to lend to only one person you lend it to a jew you lend it you it's right it's better to lend it to the jew than to the non-jew even if the gentile will pay interest you're not allowed to take interest from the jew you must lend the money to the jew but here is right you shall not behave toward him as a lender you shall not demand it of him forcibly if you know that he does not have the money to repay you do not appear to him as if you have lent him but as if you have not lent him don't embarrass him okay the word neshik biting it's like nishika it's ben it's biting interest which is like the biting of a snake which bites by making small wound in a person's foot and the person doesn't feel the wound this is going to be the main point of what neshik is right the person doesn't feel the wound and then suddenly it spreads and swells up as far as the crown all the way to his head even though it bit you in the heel it spreads through your whole body you don't even feel until all of a sudden it's um so it is with interest he doesn't feel it and it's not noticeable until the interest accumulates and it cost him a considerable amount of money right you can imagine right people take oh yeah i could pay that off and i don't know 36 payments and the first i don't know however many payments all the interest and if you pay the interest then you realize you have even you haven't even begun to pay the loan off okay okay let's go back to the clear car and we are over here the last thing we said was lo tasimun allah of nesha kidayla what you're doing is you're profiting from your own money right by taking interest from him you're using your money to make money are you understanding what he just did for you the tremendous gift he gave you allah by he gave you eternity he comes to you asking for a loan and you're squeezing him for even more he already did for you more than you could do for him and you're trying to get more money you're the poor person and i understand why you're going to become impoverished measure for measure you're putting yourself into a poverty-stricken state you're the miss kane yeah let's just hear what he says it's such a small matter being on your eyes he gave you he put you in a position where you can get so much reward and then you're going to try to get even more you're greedy he just gave you unbelievable stuff and you're trying to get more out of him from the aspect that this poor person actually became poor in order to help you he suffered so much kikidai lahatsa medina in order to save you from the judgment of gehennam is not even supporting him himself right as we've discussed before can close that with all this so the this the poverty and the harpships that this person suffered with you with you for you mamish with in order to give you merit how would it ever come upon your mind in order to receive some more amount of benefit from this guy anzac this is a harsh evil heart that is going to try to take more money this guy just did you the greatest favor in the world and you're trying to squeeze him for more so far so good um plural okay we said right don't place upon him but plural they should not place upon him who's they lush and robbie it's obviously plural this comes as a a warning everybody should be warned who's everybody the mother the lender the lover the one who's borrowing the um the guarantors and the witnesses coulomb ivory and below every one of them if there was a loan that included interest it doesn't matter even if you're the borrower and you said i want to pay interest you're you're violating it and anybody that participated the guy lending you the money the witnesses the guarantors someone has to speak up and say i will not participate this loan you have to strike out that clause about the interest right it's just free loan right everyone is guilty even though they're not even the one lending the money they're just witnessing it they're okay and they're putting the stamp of approval on it and that's wrong okay now what if you take a pledge right if you take a pledge now if you take that pledge you're taking collateral it shows that you're that you lack faith you don't believe that hashem will actually pay from his heavenly treasure that is set aside for those who perform acts of kindness can you imagine the torah allows you to take collateral and if you take a lateral it's showing that you lack faith that hashem will pay you back from the heavenly treasury for those who do kindness on this earth actually it's explaining your punishment let me just cut to the chase you god forbid will become impoverished and you'll be asking your friend for clothes for a garment let's see how he says shalosso because in the end what's going to happen takbo simla as the verse said you will have to take your friend's garment basically that's what's going to happen you yourself will come to poverty vitia basically you yourself will become a friend to this poor person and a um a companion in his poverty you're going to end up being forced to take from him as a punishment after the fact that you will be poor like him the indian hakato now we understand the double language of if you will surely take the pledge nevertheless i hashem giving you a warning the warning is what does it say you must return it before sunset now i'm going to tell you what sunset means in this context it means before you die return do true before you die but it means let's see kim avarta that you have strayed from the right path because you have taken from one of your people you gave alone to collateral make sure before you die we never know when we're going to die do we make sure before you die you return all your collateral it's not right to take collateral but if you take it give it back before your sun sets because we'll see while we're still alive we have commandments that's where free will comes in right this is the opportunity after we die even if we put in our will to get to do mitzvahs in your will if you're not doing it you're not even obligated it's a very interesting idea here as he says we certainly seem to be talking about a nightly garment right the pajamas the the bedding as it says what will he sleep in but really it's a question what will you sleep in right in the grave mitzvahs are garments mitzvahs are garments but you would you have the garments that you did while you're alive because if you did it it's in your will to do something right you leave a million dollars to yeshiva in your will it's not the same thing as giving the million dollars while you're alive while you're alive it's your money while you're alive you're obligating the mitzvah of tsudaka after you're dead it's not even yours it's the yerushan it's the um the heirs the inheritors you they might get the mitzvah for following your your directive your advice but it's not even yours you're not even obligated let's continue what we're going to do because we have a lot to do and i always over stretch i'm going to try to read the next paragraph and we'll find the finishing point and end on a really good note i hope outside her remix we already talked about shot now we're talking about a deeper metaphysical idea what does it mean by mentioning the word sun meaning be it by the sun has set um it means to say his shemesh bharati look and observe at the sun s-u-n that i created that you are going to it's going to serve you actually the sun itself is a merciful sun that right we now we know more about vitamin d than ever before how important it is to be outside in the sun but the sun acts towards you with kindness and charity hashem every single day is renewing for you in kindness each and every day creation of the world the call hamitz all the mitzvahs that we do in this world yi hashem those who fear god the choice and consider his name [Music] none of us are worthy of in others we compare the kindness and the love the unbelievable kindness that hashem gave to us we can never pay him back there's nothing that we could do that will soften the the load he has given us from the moment of conception right the moment we came out all through our life he's just bestowed such loving kindness to us so and it's um that hashem has caused to shine upon us every single day the sun as it says in chapter 3 verse 20 of malachi malachi is the last of the prophets and he happened to also be ezra as the son of mercy shall rise for those who fear my name right so that's what it's talking about the tsar khalifa ki after for even also to those who fear god the shemes the sun will shine from the aspect of charity kindness the sun itself s-u-n kane yothwa marshma then it really makes sense what king solomon said in ecclesiastes chapter 2 verse 11. it's just the last part of that verse where he says there is no prophet under the sun prophet p-r-o-f-i-t there's no yi taron there's no prophet under the sun in then all the actions of man all of our accomplishments there's not enough to pay back hashem for all the questions he does for us that's why it says when we have to return this collateral before the sun has set for him low before the sun sets for him go look at the son of mercy [Music] the s-u-n of mercy god i'm doing for you learn from it observe just like that is doing for you um just like i through the sun i'm doing for you you should learn and do it also what i do you should do how i act you should act right be godly just as i cause the sun to shine upon you so too you should shine upon the poor person um sorry i read that that this poor person who's they know hello right the poor person unfortunately is is in dire straits so he needs somebody to shine his light on so just like i shine my light on you you shine your light on him now i want to go through these verses in isaiah really quickly and i think this is a good place to end because we'll understand that if somebody does they will be blessed with six blessings but if they use their words and try to appease and bring up that person who's feeling down with words they're blessed with eleven blessings and that would be the last source number 19 on page six anyone who gives a pruta to a poor person receives six blessings whoever consoles him with words of cover and encouragement receives 11 blessings so the word goes through all of them it's all our verses here so let's go through it a little bit the more explains one who gives a proof for to a poor person and he gets six blessings here are the six blessings in a chapter in isaiah 58 verse 7. is it not to share your bread with the hungry isn't that what we were created to do and that you shall bring the poor that are cast out of your house when you see the naked that you cover him and the next verse is the list six blessings then shall your light break forth like the dawn and your health shall spring forth speedily and your righteousness shall go before you the glory of the lord shall be your rear guard then shall you call and the lord shall answer you shall cry and he will say here i am those are six blessings okay now what about if you consult them with words remember how we began if you do onus devarim if you speak harshly to aguer to a yosem to widow well guess what the opposite is also true not only will you be punished if you speak harshly but you will be greatly rewarded if you speak kindly as the gomorrah now continues um it says and if you draw out this is in isaiah chapter 58 verses 10 through 12 and if you draw out your soul to the hungry and satisfy the afflicted one this is the idea of speech then shall your light shine in darkness and your gloom shall be as noon day and lord shall guide you continuously and satisfy your thirst and drought and they shall and they that shall be of you shall build the old waste places and shall raise up the foundations for many generations okay i'm going to stop here just let you know this really is clear it doesn't matter jew or gentile ethical misfits you're obligated in right things of logic you're obligated in right so therefore i implore every jew that i know you have a very heavy obligation right and every human being that i know you may have a light obligation you have an obligation nevertheless the question is with the culpability right how great is the reward or how harsh is the punishment nevertheless this is a very ethical thing to do think about how you approach this person in need when he approaches you how do you respond are you going to respond with empathy and kindness or you're just going to simply reach into your pocket and throw the money at him right it makes a huge difference we're talking about hashem sent him to you as an opportunity to receive such great things but he's suffering and he's suffering for you okay to give you an opportunity and with that misha nicknasada as arthur comes in we know on purim it's that one day when people reach their hand out and say give me money it's the day the only day of the year we don't question we don't even ask who are well i mean you can maybe you should who are you how can i help you through the rest of the year but we don't deny anybody money who asks for money on purim so bizrat hashem ah this should be a fantastic month leading towards the following month which is the month of redemption this will call preparation for redemption right either as a mamish of preparation on a certain level because the promises in nisan we will be redeemed according to one opinion ruby yeshua but anyway signing out i wish everyone a hodeshtov shabbat shalom and of course a great life stay healthy see you next week [Music] is