VAYIGASH: Are We Assimilated | STUMP THE RABBI (254)

is Oh, share. I don't know. This is the healing. >> A new Chuva music development. >> Wow. Sh. like it. >> Me too. >> Our team is amazing. Foreign speech. Foreign speech. Foreign speech. We are back here on our Wednesday night stump the rabbi. We're after some you guys will ask some questions and will give us the answers. Tonight she is going to be for the for also our very very dear liel and also to my dear wife and all of Isra and all the righteous Noahides that continue to support us continue to Watch us continue to learn and grow with usem. So tonight she is going to ask the question are we assimilated? Of course it's and all of the answers are in the par as we already know for many years but u are we assimilated? We talk about assimilation. We talk about some of the horrible you know outcomes of assimilation like a um intermarriage and things of that nature. But uh assimilation doesn't only have that type of an outcome. In fact, a person could be assimilated without even realizing it. So tonight, we're going to address this issue. Vashu finds out that Ysef, his dear son that he hasn't seen for over two decades, is not only alive, but is actually the visroy of Egypt. Now although Yakov decides to take everyone to Egypt, we see that he only does this after getting Hashem's assurance that they will be protected and also after taking certain measures before he does all of this. But protected from what? Yakovu is keshim and his son Ysef is the viseroy. What do you need protection from? Reading into the holy lines of the Torah, we will learn that this was not fear of physical damage, but rather spiritual. And through this, we're going to learn some of the impacts of assimilation that people don't necessarily consider when they're thinking about their own Jewish life. After this, we'll address some of the questions and most importantly, continue to learn and grow closer to anyone that wants to donate and support could donate on our website.org. If you want to order yourselves some of our Kiru boxes, you could also do that on that website. And uh, of course, everyone that hasn't been sleeping under a rock and is not familiar with the AI rabbi app, get it as soon as possible. AI rabbi.org or AI rabbi in the app store by bezelm. It's simply an app that gives you not only answers, but answers with sources. And many times people ask me about certain things that I've spoken about or certain questions. And Moashem the app is something that I use on a daily basis to give people not only the answers but also giving them a specific shure timestamped to when we spoke about it over the last decade. So now the things we're going to discuss today are going to be things that we haven't discussed. But first starting with the story. story is that after the whole drama of what happened in the beginning of the para where the brothers are about to attack Ysef because they think that there's something uh wrong here. He wants uh Beyamin to be his slave instead of Yuda. And Yuda is saying, "Listen, I'm willing. I'm stronger than him. I'm I'm wiser than him. Take me as a slave." And Ysef refuses in order to test his brothers to see are they going to give up on another brother like they did on him. And when they pass the test, the Torah says, that that um Ysef was no longer able to handle this. And he told them, "Ani, Ysef, Ani, Ysef, I am your brother, Ysef." And the Torah says that they could not handle all of it. So much so that the Midas says they all died from the shock. The Ysef is still alive and he's the visceroy and he's the one that's been putting them up for a test. And they already started talking about this test for the first time in decades in last week's par when they realized that all of this was happening because of what happened where in chapter 42 of last week's para verse number 22 they literally say indeed we are guilty concerning our brother, in as much as we saw his heartfelt anguish when he pleaded with us and we paid no heed. That is why this anguish has come upon us. But now to their surprise, this visceroy is actually their brother. Now the one thing that showed that they are willing to do anything in order to save Benyamin and not sell him and not give up on him is when Yuda said that your servant took responsibility for your youth. From there we learn call is all of Israel are responsible for each other. You can't just see your fellow Jew continuing to go against Hashem and say nothing. You can't have your ka drive on Shabbat and open the parking lot for them. You have to tell people they're not allowed to drive on Shabbat. You have to tell people they have to do honest business. You have to tell people that the Torah and mitzvot are not a suggestion from Hashem, but rather an obligation, a commandment. It's the one thing that kept us as a nation. Without the Torah, there is no Jewish people. So after the brothers passed this test, Ysef tells them, "I am your brother. It is me whom you sold into Egypt. And in order to soo them, he tells them a statement that's literally baffling when you think about it. And he says to them, "It was not you who sent me here, but God. He has made me father to par, master of entire of his entire household and ruler throughout the entire land of Egypt." See here, Yak uh Ysef calms his brothers down about everything that's happened over the last two decades because although he could be angry at them, although he could even kill them, he wants peace. He wants peace. He wants his family back. He wants to protect him. and he wants a deeper connection with a kadosh. And he realizes that it is a kadosh that put him in this situation. Even though they did wrong, there's no benefit in continuing this argument. No one will come out ahead. And therefore, what's better than not only forgiven, but making the other person feel better about themselves? And that's what Yousef does. Now, when they come back to their father's house, everyone knows that they're coming with presents that Ysef gave them. Specifically, he gave them royal clothing. And to Beyamin, he gave him more than his brothers. But why? Why he just wait when they came back? Why need the clothing? Perhaps when they're coming as a family to the royal palace, they need to look the part. But perhaps there's more to it. before approaching their father and tell them old Ysef that Ysef is still alive. They sent the little girl that was the granddaughter of Yakov, the daughter of Asher Seak, to play the harp and sing in her sweet little voice that Ysef is still alive and he's the ruler of Egypt. as if it was background music to gladden the heart of Yakov in order for him to accept the news when the brothers actually tell him this tell us one of the reasons they did this is in order to not shock him and shalom kill him just like his great-g grandandmother when she heard that was alive and did not get killed from the that his father didn't kill him. She was so happy she died from a heart attack. So we already have a history of this in in the in the world and in the nation. So they wanted to give him the good news at his old age of 130 and tell him that slowly. But even that did not help because when the brothers tell Yakov their father, Ysef is still alive. The Torah tells us but his heart rejected it. Yakov heard this and did not believe them. I mean, are the brothers trying to mock their father? They're trying to torment him. Why? Why are they not believing? The midash in section 94 says in the name of what is the characteristic of a liar? Meaning what's the outcome of a liar? that even if he says the true words, people do not believe him. This is also mentioned in other places. But in essence, the Torah is telling us that Yakov considered the brothers liars. Why? Because says that Yakov already had doubts about what the brothers have said. And the Mahazu says that Yakov's already had doubts from the beginning and suspected that they lied to him before about Ysef and therefore he did not believe them. Now, meaning in the past they lied and therefore now that they're telling the truth, it's hard to believe them. It's hard to believe them even though they're all sadikim. But then they show him the agalot. They show him the wagons and Torah says that Yakov saw the wagons and he says how great meaning wow my son is still alive. I mean the little girl told you your sons told you but you're convinced because of the agot. You're convinced because of the wagons. Here the Midash tells us for all of the doubts that Yakov had, the brothers had to answer to show him that he really is alive. And they said that Ysef told us to tell you that the last thing that you learned together had to do with the hepher. Some say it was about the hepher that gets its neck broken as part of the judgment if they found a person that was murdered in between two cities but they don't know who the murderer is. So there's something called some say that no they actuallysef told them that they were studying about the agalot that were used at the time of the betdash. And therefore when Yakovu saw the agalot, he saw the agalot, he realized he told you those words and he sent that as the hint to prove those words. How great is this? But it's not because you is physically alive. Rather, the Midrash says, "How great is the spiritual strength of my son Ysef." That's what he meant by how great. How great is the spiritual strength of my son Yousef. For many troubles beset him over the years, and still he remains steadfast in his righteousness, much more than I have. Here Yousef is showing that he still not only remembers the last shor that he had with his dear father Yakov, but he's still thinking about the Torah until this day. He has not assimilated into becoming an Egyptian just because he's the leader of the Egyptians. And Yakov rebukes himself and saying, "Much more than I have, for I have sinned and that I have in my despair. My way is hidden from Hashem and my cause is passed by my God." Meaning that he lost his his prophecy for two decades because he was so sad. And now I'm assured that I have a portion in the world to come which is described as how abundant is your goodness that you have stored away for those who fear you. Because Jacob was given a prophecy early on that if all of his sons stay alive throughout his life and they don't die during his lifetime, he is assured of going to Allah. So Yakov has multiple bits of or abundances of good news. Not only is his son alive after all those years, but he's still a sadik. He's still learning Torah. And not only that, that promise that Hashem gave me that I'll have a share of the world to come is now assured because all of my sons are alive during my lifetime. See here we see that Yakov's concerns are not so much about material physical flesh just get the hostages home but rather alive meaning you're still one with God you're still learning Torah and yes Jacob says we want to go we want I'm going to go to go see my son before I die. But it's only after speaks to him and says to Yakov in a prophetic event that starts in chapter 46 of this week's pala. I am God, God of your father. Have no fear of descending to Egypt, for I I shall establish you as a great nation there. I shall descend with you to Egypt, and I shall also surely bring you up, and Ysef shall place his hands on your eyes. Here promises Jacob, not only will you not become an Egyptian, you will actually become a bigger nation of what you already are. You'll grow there. Your descendants will grow there. Don't worry about assimilating just because you're going to Egypt. And even if you're not worried about yourself and you're worried about your kids, which is certainly the number one concern, Hashem says, "I will establish you as a great nation." Meaning all of them will stay righteous. All of them will stay Jews. And despite all of this, Yakov knows that he cannot just simply rely on miracles. He has to follow the steps. What does he do? He sends Yuda He sends Yehuda to Egypt to go build them a yeshiva to go build them a bet midash, a place to study Torah. Before they picked houses, before they decided what business to get into, before they bought real estate and other types of investments, go build us a place to learn Tawa because that's what's going to keep us as a nation. That's what's going to grow us as a nation. So here we see the Yakov's concern of assimilation is much more than unfortunately people today even though Yakov was didn't have any assimilation in his family but unfortunately who doesn't today now of course once he gets to Egypt he sees that his dear son Ysef is of the same exact mindset as Ysef tells his brothers in chapter 46:31. says to his brothers and to his father's household, I will go up and tell per and I will say to him, my brothers and my father's household who were in a land of Kanan have come to me. The men are shepherds, for they have been cattlemen. Their flocks and cattle and everything they own, they have brought. Now, usually when you're introducing someone, you're introducing your family, your friend, whoever to somebody very, very important. Usually you tell them this is a very important person. I love them. I care for them. And if they have a very respectable job, you also introduce their profession. If they've done extraordinary things, you introduce the extraordinary things they've done. So you can mention we come from Abrainu fought against the five kings. Our father Yakov fought and destroyed different Canaanite nations. No, that's not what Ysef does. In fact, he instructs and guides his brothers and family to all follow in this in this specific words. I'm going to introduce you to PO the king of Egypt, the most powerful man in the world as shepherds. Why? Because in Egypt they hate shepherds. Why would you do such a thing? Why don't you tell them we're powerful, we're righteous, we're rich? No, no, no, no. I'm going to introduce you as shepherds because in Egypt everyone that's a that's a shepherd is considered disgusting in the eyes of the Egyptians. Number one, because it's a lowly job, but even more so because they worshiped different animals. So why are you doing this to us? Why you already seems like we're starting on a bad foot? And not only that, you're telling us that this is the story we have to stick to. We can't tell them about the wars. We can't tell them about the righteousness. We can't tell them about anything. We have to present ourselves as simple weak shepherds. You know why? Because later on says to Ysef after he meets the brothers and he sees these shepherd shepherds everybody's a shepherd. He says to Yousef, "In case there is somebody there that knows how to fight, somebody there that has some experience being a soldier, you can make him a commander of my army." Oh, no. Peron, no, thank you. They're all shepherds. They don't know how to fight. They don't know anything. Why Yousef is in the same mindset as his father Yakov. We don't want to assimilate. We don't want to assimilate. We don't want to be part of a religious conference that they call themselves where they're going to the White House to do a interfaith conference about how to create peace between the religions. Rabbi So and so and pastor so and so. And I didn't make this up. I just literally saw this message maybe a half hour ago. We don't want now even though historically speaking the leaders of Israel until this day have to meet with the leaders of other religions whether it be the the pope the chief idol worshipper or some of the others to be the other religions and certainly have peace but you're never ever going to see the rabbis promoting it as interfaith type of meeting. In fact, people usually find out about it after the fact. They try to keep it under the under the uh you know attention of most. Why? We're only doing this for the sake of protection for is not because we really want to have an interfaith relationship. Jacobu already gave us the instructions. Ysef already knew them, showing that his Torah and his and his literally the same or even better than it was 20 years before when he was still with his father. He says, "Listen, we're in Egypt now. We have to start being concerned about assimilation. Even though we're not worried about anyone marrying a non-Jewish Egyptian, still if you join their army, if you join their politics, if you join them in their daytoday their celebrations, eventually it'll influence you. And if it influences you, it'll destroy you, little by little. Most people when they think of assimilation immediately they think, "Oh, intermarriage." Yeah. But all of the brothers were married. Married with kids. So what is so worried about? Because intermarriage is just one of the outcomes of assimilation. It's not the only. It's not the only. Foreign thoughts are much more prevalent in the process of assimilation. about a thousand years ago, the time of the Gonim, the last Gaon and also the one that we have the most writings from of was the leader of the yeshiva and Pumbita. There were two major Jewishmies, Surah and Pumbita in Babylonia and of was the leader of one of them. He wrote a very important sephil that's studied daily till this day called and although most of it is a responsor addressing different questions in one of the places you see that is actually responding to a letter asking him to elaborate on aa In page 38b, we learned that in the name of that the genius of Balan was to such an extent that he had 300 fox parables, but we only have three left. And it's based on the verse by the prophet chapter 18:2 which says the fathers eat unripe sour grapes and the teeth of the children are stumped. Now of course somebody reads this has no idea what's right what's left but had endless teachings literally 300 different teachings that come and are called the fox parables. So the questioner asks of can you please elaborate on one of these fox parables and what can we learn from it and of says as follows. There was once a fox that was caught by a lion. And before the lion killed him, the fox was clever. He told the lion, "Listen, look how skinny I am. I'm not going to satiate you, but if you listen to me, I can lead you to a really big prey." fat human being. Lion said, "Okay, show me." The fox gets up and walks with confidence, leading the lion to another prey to save his life. And over the hill, he says, "See over there at the bottom of the hill, the guy's gonna come out. It's a fat Jewish guy. Get him." They wait. And yeah, a few moments later, the Jewish guy comes out. The lion looks and says, "Well, this guy looks righteous. I'm afraid that uh his prayers will cause me to be trapped. The fox quickly replies, "The concern that you have will not affect you nor your children. Perhaps they'll affect your grandchildren, but regardless, right now you're famished. and until your grandchildren are born is a long way off. The lion was convinced and started running towards the Jewish guy. And as he got closer and closer, he saw that the Jewish guy wasn't moving anywhere, even though he was looking right at him. as he got closer and closer to the bottom of the hill already salivating and ready to eat. He doesn't realize that at the bottom of the hill is a trap and he falls into the trap, a hole in the ground and he's done with because he can't get out. The fox comes down, looks down at the lion, and the lion's crying out. I don't understand. Didn't you assure me that as a result of my offense of killing this guy, this Jewish guy, neither I nor my children, but only my grandchildren will suffer this fate. The clever fox responded and said, "Yes, what I said was true. But what happened to you, this misfortune, it didn't happen to you because of your misdeed, but rather it happened as a result of the misdeed of your grandfather." Meaning just like your grandchildren were going to suffer as a result of your sin, you're suffering because of your grandfather's sin. And the liar lion protested and said, "It's not fair. The fathers eat unripe sour grapes and the teeth of the grandchildren are set on edge." And the fox smiled. Why didn't you make this consideration earlier? That is one of the facts fox parables that elaborated on. But of course, this was a thousand years ago in minds of geniuses. We need further elaboration. We go no further than one of the greatest rabbis that lived in the last century in the fourth volume page 305 says as follows. What are we to learn from this story? Because obviously it's fundamental. And he says as follows, lustful desires drive even wise men, men who should know better, to abandon their faith. Rather than utilize their common sense to travel down the right path in life, they use their intellect to justify themselves as well as to convince others that their heretical approach is correct. The reason they fall into this trap of blasphemy is that their craving for hedonistic pursuits blinds their judgment. This is the lesson drawn from this parable. The lion was captured because he was seduced by the fox's promise of a little more flesh. The lion being an intelligent being could have logically reasoned that if his grandchildren will suffer for his crime, he too may suffer for the crime of his grandfather. Nonetheless, his hunger clouded his judgment. And only after he fell into the pit was he able to realize how his desires had lured him to his tragic fate. So here we see one of the teachings of transcending to thousand years to transcending nearly a thousand years to and how we see this happening in our lives today. Now, while most people may not think that heretical thoughts are something that are part of their life over the last decade that we've been giving Shuim, we have time and time again addressed and exposed heretics for different foreign beliefs. And the same was quoted by the Ramban saying as follows in a letter by the Ramban to the French rabbis that wanted or banned two of the books of the Rambam. Sephada and because they were told that this book has heresy in it. The Rambam doesn't believe in gum and only says it's 12 months which is false. The Rambam says that God has an arm, God has a body, which was also false. But that's what they were told. The Rambam is a philosopher, but he's a Tom first. See here the Ramban in this very lengthy letter. Not going to read the whole letter. It's extensive. But I had the pleasure of learning this. And it literally tells you everything we've talked about today and over the last 10 years in just a few words. The same battles that have been fought in the last 10 years are the same battles that Rav Desler was addressing 100 years ago or less than that 60 years ago with the same battles that the Ramban was fighting 800 years ago that the Rambam was fighting 850 years ago that Rafa was addressing a thousand years ago that already talked about 2,000 years ago. for the same exact battle over and over again. First and foremost, for those that want to skip the skip the skip the foundational teachings of our sages and just go jump into the world of philosophy and justify themselves by saying, "No, no, we're learning." That's the Ramban. Who says you're allowed to study it at your level? And the Ramban says this is not something that's for everybody. In fact, the Rambam himself says the Ramban wrote in the book, "Do not explain it or publicize it." At the outset of the book, he writes, "I solemnly charge any reader of this book in the name of God, bless be he, not to add any explanations even to a single word, nor to explain to any other to uh to another any portion of it except such passages as have been fully treated by the sages of our Torah that are pointed out by name." But he must not teach this to others. anything that he has learned from my work alone and that has not been either too discussed by any of other other or other authorities of blessed memory. Here the Ramban says even the Rambam when he wrote this book he didn't write this book for everyone to learn it at every yeshiva this was the kiru book of the time for a very elevated generation of intellectuals that were baffled by the Greek philosophers and all of the other types of heresy out there. So the Ramban my manades had to address it to bring people to do chuva. But this was not something that just anybody and everybody should learn. Even he himself says anyone that does read it read it yourself. Don't study it with a group of people. If you've studied it, don't explain it to somebody else. Why? Because if he's not intellectual enough to understand it by himself, that means he's not qualified to read this book. He should not be reading this book. This is for specific types of people that already have certain requirements that are met in order to read this book. So if you read it and understand it according to the sages, good. But if you don't understand it, put it down. Go back to the go back to the go back to the midim. Go back to the foundation of our Torah. And the one that doesn't follow this instructions, what is he going to do? He's going to interpret the philosophy of our Torah his own way and thereby end up with heresy. And that's what the Ramban says. Our forefathers conducted themselves in this way and he's quoting actually of Kigon reproving the great sages to desist from pursuing the study of philosophy and certainly to restrain from rationalism. The students who are just beginning to learn as I found in the response of of blessed memory to the nagid may his rest be honored to whom he wrote this way meaning here the Ramban is telling the French rabbis that philosophy rationalism this is already something that the sages have warned us about it's not for everyone even though everyone especially today with abundance of ignorance thinks that they can just go into philosophy and think they can understand right or left without falling into heresy. And what go right? He writes as follows. One who turns his heart away from the study of the Mishna Tammud and occupies his mind solely with those matters of philosophy removes Torah and the fear of heaven from himself. He will expend himself in the study of those subjects written in the secular books and he will completely remove himself all the words and influence of a Torah. This removal will cause a man to the extent that he will not be concerned over even the grave matters of abound of abandoning a recitation of prayer. Meaning this guy could be f he could grow up in yeshiva but decide to start learning philosophy without being qualified without asking his r whether he should or he shouldn't. And even if he starts off with Muim, he's now gonna want more and he's going to start delving into the Greek philosophers. He's going to delve into SSU. He's going to delve into Aristo. He's going to delve into Plato. He's going to delve into all types of things thinking that this is in the same language without realizing that as he's reading little by little, he's removing the Torah and the fear of heaven from his heart. And eventually we'll get to a point where he becomes like the heretics we've talked about whether it's Palmanov or Manis Freedman or the other is out there that always use philosophy as their foundation for all of their explanations which are all heretical. This is already written a thousand years ago. and therefore says of however those who devote themselves to the Torah and fear in heaven are free from such detrimental effects and they undoubtedly lead the masses to good fortune and they have no dilemma about their belief in the holy one. Blessed is he. See here already tells us that some people go from being religious to being an apical even if they continue with the keepa even if they continue with the religious behavior. They start having heretical beliefs as a result of delving into something that they're not qualified to read. And there are some that could read the same exact thing but come out with a better circumstance where they're elevated as a result. And of says that's because one was not qualified while the other was. Recognize as a certitude that these people that are teaching philosophy without the Torah being their foundation, they're lying to you. Whether they engage themselves in philosophy or rationalism, you will find no fear of sin in them, no humility, no sanctity. because that is something you will only find in those that engage themselves in the combined study of Mishna Talmud and wisdom but not in the words of wisdom alone. See here when you see the words of you understand that it's not forbidding these teachings but rather making exceptions those that study the Torah and are qualified and have literally consumed an enormous amount of Torah to have a solid foundation can get the permission to study wisdom that's outside of the Torah. But if a person does not have those qualifications, they're delving into this wisdom will be to their detriment and they'll arrive at the wrong conclusions. Now when it came down to the Rambam, the Ramban wanted to make sure that these lies about him were addressed. Even though he was the giant of all giants from Moshe Ad Moshe, there was nobody like Moshe. Still these great rabbis, the Balot, these are the descendants of Rashi were about to put the books of the Rambam. Why? Because they thought that he denies the punishment of Gom to only be 12 months. something that I don't even know if it's a small minority or majority at this point of people that teach about this subject say 12 months ge yeah 12 months gome the ram was almost put on for thinking that for for they thought that he said this and therefore the raanadis writes this letter 13 years after the raan has passed away. Meaning they're about to put his books on after he died already. After the whole world knows he's this is not when the Rambam is young. Here the Rambam has already passed away. The Ramban is in his 30s and these joint giant Torah sages got the wrong message from another that understood or misunderstood the words of the Rambam. and told him that the Rambam said that gay is only 12 months thereby denying the punishment of gay thereby saying heresy. So in order to clarify the Rambam, the Ramban gives details not only with verses with specific quotes from the Rambam of what he wrote in but also explains this whole concept of 12 months and he says as follows. We have heard that you say that my manades the Rambam is as one who denies the punishment meed out to the wicked in Gum and that you say that this because he stated in a uh inadu chapter 8 verse 5 uh chapter 8 number five that the severest punishment which cannot be exceeded is that the soul shall be cut off and destroyed. So if this was the only place the Rambam mentioned punishment, there's something to talk about. But that's the mistake. The Rambam didn't put everything in one place. It's all over the books. The Yadaka is 14 books. And therefore the Ramban explains as follows. But I the insignificant did not believe the report for you have proclaimed it aloud after the tenure of these words. Our rabbis of blessed memory express my manad's thought in equivalent language to the cifl excision is mentioned in many places throughout scripture but I do not know precisely what it is. However, since it stated, "And I will destroy," it teaches us that excision means destruction of the soul. God forbid the entertaining of the denial of the existence of gay, a place of burning, an atonement after judgment, where each sinful person will himself light his fire and dig his pit. He who denies this punishment in gome rends the robe of the faith and the garment of the tradition in an unsolable irreparable manner and makes man as the fishes of the sea and as the creeping things and winged fowl that have no ruler over them. Here the Ramban clarifies what we've been trying to say for 10 years to say that there's no GM or there's a limited genom of only 12 months and pretty much is saying that we're no different than the fish or the bugs or the birds that have no ruler over them. They don't get they don't go to there's no consequence for their actions. But the reality is that gay is a place of burning and atonement to such an extent that Ramban says that the person himself will light the fire and dig his pit. How could you possibly think that the Rambam my manades does not believe in gay? But he didn't end there. And he says his follow he says it is in my opinion I the insignificant one your disciple that all who are subject to excision excision is ket descent to gum and are punished there for 12 months their soul is consumed because of its sentence and it's voided and disappears. Thus the rabbis of blessed memory said in page 178 after 12 months in gum their body is consumed and their soul is burnt and the wind scatters them under the souls of the feet of the righteous. That's to say meaning he's explaining now what does 12 months actually means. That's to say that time onward the soul exists neither in a place of judgment nor in a place of delight. It is instead voided and lost. Thus the rabbis of blessed memory said excision means destruction of the soul. The words of the great rabbi my manades are thus found to be enduring for he said the severest punishment which cannot be surpassed in the destruction of the soul. For assuredly this is the ultimate and decisive punishment thereof. Far be it from him to deny genom. Indeed, he has not denied the initial judgment of every individual in those law for those laws that the rabbis have said that they're punished for their sins. So here he's already establishing the fact that the Rambam did not. He just said what's already quoted in other places, but it still hasn't addressed the 12 months yet. That punishment certainly occurs in that place which is called gay a place of burning or the horse leech this is in I'm sorry in proverbs chapter 30 verse1 15 says the aluka the uh the horse leech has two daughters and they say have and says says this is another name for Alukai is another name for gay. It has two daughters say have but the point being is this place exists a place of burning for which is undoubtedly the place of justice where wickedness is requitted. There is a place which God has designated to finish the transgression and to make an end of sin committed. A place where the king's prisons are bound. Therefore, the great rabbi of blessed memory said they're punished in accordance with the extent of their wickedness and afterward they have a share in the and privilege in the world to come. Thus there is a judgment and there is a judge who assigns punishment in proportion to the sin and dispenses reward in relation to the good to the number of good deeds who brings down the grave and brings up who cast down and raises up the structure. So did the rabbi mean my manades of blessed memory explain with regards to other sinners in accordance with the magnitude of their wickedness and their sin they're punished forever and ever like heretics and scuffing skeptics. Here he quotes what the Rambam writes and here he says the Rambam that was quoted to you was just talking about for specific people. He's not talking about those that are heretics. He's not talking about those that are atheists, those that are idoltors. He's talking about people that have made certain sins, even if they made sins, but they're still considered part of Israel, they have that 12 months. But if you're talking about people that have removed themselves from Israel because they're heretics because they believe that God is an image has physicality or they're idoltors or they changed the Torah, they denied the Torah. No, no. Those the Rambam said clearly, each one is punished in accordance to their wickedness of their sins, and these are punished forever and ever like heretics and scuffing skeptics. Thus my manades of blessed memory said and distinguished between those subject to excision and those who are eternally punished for the former are utterly destroyed and the latter are punished forever. For their worm shall not die, neither shall their fire be quenched as the prophet Isaiah says in chapter 66 verse 24. So what is this 12 months and there's 12 months or there's forever? What is it explains the Ramban? It's true in all of the rabbis words I saw no reference to the 12 months period mentioned by the sages in track day and other places. But it appears to me that my manades of blessed memory believes that this figure of 12 months is not meant to be taken verbatim. The punishment of man liable to one excision is not to be compared to that of man liable to 36 excisions. I mean the says it's 36. So obviously the one that does one crime is not the same thing as someone who does 36 crimes. Rather this figure of 12 months is only a general indication of the duration of punishment. Who is there that has gone on high and declared that this figure is meant precisely? This is what the actual opinion of my manades is. 12 is just a number that was mentioned by the sages specific to certain circumstance. It's not everyone because clearly we see in other places the Rambam writes that certain sinners, heretics, idol worshippers, people that uh you know a uh uh make specific sins, they go to Gome forever. They don't get destroyed. They go to Gome forever. and rather the which mentions the 12 months period surely constitutes his reputation. The one who explains the matter of 12 months even as you see the first uh uh example like where if you just wanted to say 12 months is still not referring to ones where the Torah itself clearly says these people have lost everything. Now what about how come the Rambam didn't mention the details of gayom? The rabbi did not mention the ways of gayom and its punishments because he considers them among the miraculous phenomena which characteristically obscures their nature and therefore the rabbi though follows the path of the Torah in explaining things which are made clear by absolute and complete proof. So up to here is the main part that I wanted to highlight of how not only does already address why people fall into heresy especially those that try to be philosophers but also exactly addressing the problem that they all have with reward and punishment trying to say that everyone goes to gome for 12 months in fact giving an example there's No better example where people see that even the Rambam was in danger of being put on because they thought that maybe he said it's only 12 months but the Ramban obviously cleared the uh clear the uh the air over there and showed them no it's absolutely the opposite. The Rambam is in one place saying 12 months for specific people just like the sages said. But in other places in he has clearly said there are those that go to gain forever. Clearly there's a distinguishing distinguishment between the two. And then later on in a letter he talks about how they thought that the Rambam was giving God a physicality and he addressed that issue as well. The Rambam clearly says in other places that Hashem has no body, no likeness of a body. And anyone that even says that Hashem has a body has removed himself from it's one of the 13 principles of faith that the Rambam wrote. In fact, he brings other sages that have clarified this time and time again throughout history from the Torah that it's forbidden to even think that God has an image of any kind. Whether you want to call it a real arm or fake arm, it doesn't make a difference because the Torah says in Deuteronomy 4:15 that therefore take therefore good heed to yourselves for you saw no matter of form. And the word has the numerical value which equals to that of the words the face of man. And the statement in scripture, let us make man in our image after our likeness does not imply that the creator has a likeness, an image of his creatures. Rather in our image means the image in which we desire that it be revealed to the prophets. The desirable countenance of the fa is the face of man. The image which appears to us as the most honorable and precious. Then this is the meaning of the phrase in our of the phrase in our image. It is as if man was honored in his divine opinion in the image in which his ministering angels appear. So the phrase after our likeness is referring to the preciousness and honor which Hashem desires to find in man. So of blessed memory explains it as whoever believeth the creator maker of all has any image likeness or limbs does not possess the true belief in God at all. And thus you will see that Uncleos translated the mouth of the eternal as the word of the eternal and the eyes of God as before the eternal. This is his language and these are his precise words. And our rabbis of blessed memory further said in truth and with oath that the creator of all blessed be his name has no likeness or form in so many words and he goes on and on explains this and he brings Ramino and he says those that believe that God has an image of any kind. He finishes this particular point with therefore I say in truth that he who believes in Abraham's God should understand just as the soul which came from Hashem's sacred throne has no limbs so too the creator has no body likeness or physical form at all. Happy is he who believes in this and he who does not believe in this shall be punished in a fire not blown by man. The fire of gum. Here, we go back thousands of years to the Torah and we use the clarification of the sages from a couple thousand years ago, from a thousand years ago, from 850 years ago, from 800 years ago, from a hundred years ago, and all are saying the same thing. The assimilation that Yakovu was concerned about was not intermarriage. All of his kids were married and all of them were religious. The assimilation that Yakovinu was worried about was foreign thoughts to start thinking like the nations that have made their god into a human being that made their god limited that made their god into something that is the opposite of our god. When you hear the words of the sages, when you read them black and white, you see clarity. You see unity among the sages about the foundation of Judaism. Customs deferred from country to country. The customs of the Jews that lived in Spain were different than the customs of the Jews that lived in Poland and so on and so forth. But the foundation of Judaism has never changed. And therefore, when you hear these foreign ideas presented as new in the name of in the name of rationalism, in the name of of uh uh whatever they're calling it, as the says, new is forbidden according to the Torah. Why? We have our truth. It will never change. The Christians have been trying to change it for 2,000 years and failed. The Muslims have been trying to change it for 1500 years and failed. Those of us that cleave to the words of a Torah and its sages that clarify everything for us will not will not steer right or left. But those that start to delve into forbidden fruit, start looking into places that could easily confuse them. That's who Yakov was worried about. I don't want them to assimilate and start acquiring these foreign ideas because these foreign ideas one, two, three, and they turn you into a heretic and you lose your and go to gum forever. Just like the Ramban said, just like the Rambam said, just like said, just like the says, the Z says, the Torah says, just like any righteous Jew says. And anyone that says otherwise is simply a heretic themsel. This is what we learned, what we need to continuously cleave to as the word of the living God are true today as they've been since wrote them 974 generations before he created this world. Just like the says, this is the Torah and it will never change. Those who change it, they're not part of Israel. They've already assimilated and have adopted the the the beliefs of the nations and Hashem will save us from them. This Abu Thai is certainly something that everyone needs to know and needs to constantly be reminded of because there the war of heresy is unfortunately just picking up. It's not slowing down. A person can blink a couple of times, forget about what they learned in the shield to even if they've learned it over many years and literally become a heretic in two seconds just simply by assimilating their mind with teachings that are foreign to the Torah. Even if those teachings are presented as if it's Torah, it's not because you don't see any sages say it. You don't see any sages. You don't see the Torah saying it. So now before we go into your questions, I'll answer the question that we had last week. Some of you hashem have uh sent some very interesting answers. Some have sent actually correct answers. Bashem and the answer the question and answer as follows. There was a guy that lost his uh bag and didn't have the time to go looking for it. Two people went looking for it. One old man, one young man. The young man got to found the bag first and started dancing around the bag. It's mine. It's mine. I got it. I got it to a millionaire. Whereas the older man who got there, saw the bag, also saw the guy dancing, but he grabbed the bag and he said, "It's mine." The question is, "Whose bag is it?" Some of you have said, "It's the young man. He got there first." Some have said, "No, it's the they should split it." Some have said it's the old man, but for the wrong reasons. So what's the answer? Answer is according to the Torah in order to acquire something it it's requires something called Misha. Mishika is is a is a step that you have to take in order to acquire something. So with certain things you have to pick them up with animals you have to pull them. Which means that even though the young man got there first, said it's mine, danced around it for an hour even before the old man got there. Since he never actually picked up the bag, he never acquired the bag. And therefore, when the old man got there and he picked up the bag, he was the first one to pick up the bag. He acquired it. Now, what about the guy that lost it? the guy that lost it. Two reasons they do not need to give it back to him. Number one, he is not a Jew. And therefore, if he makes a mistake, you don't have an obligation to correct him. If he made the mistake on his own, you're not allowed to fool him. Not allowed to fool going, take advantage of them. But if they lose something and you find it, you don't have an obligation to return it to them. You can return it to them and say, "I'm returning it to you because I'm a Jew." And make, but you don't have an obligation to do that. The second reason is because they heard the guy say that he's giving up on it. He doesn't have time uh to go look for it because he has to go catch a plane. So, they knew that already he gave up on it anyway. But needless to say, the uh as far as splitting it or anything like that, that's not required. The old man acquired it according to it's his. But now that we've answered this question, there's a follow-up question that also has to do with the same or similar laws. It's not a trick question, but it's also not a simple question. Two young guys, Jewish guys go to yeshiva and they both ride the bike to go to yeshiva every day to go home or scooter and they're friends, good friends. One day they're riding the scooter. Ruben sees that there is a little pouch, some Louis Vuitton expensive bag left in the corner on the street as they're writing and they're coming up to it and he sees it already and he's looking and there's no one to be seen. Nothing. This thing apparently was lost, forgotten, whatever it is. Shimon, his friend, doesn't see it. They're riding riding closer. Now, since Reuben is on sees the bag, he stops right when they get to the bag. And Shimon also stops next to him. But since Shimon is closer to the bag, it's on his side. Reuben says to him, "Do me a favor. Give me that thing. Give me that bag." Shimon, the good friend that he is, grabs the bag and gives it to Reuven. Ruven opens the bag, sees there's no identification, there's no signs, but what he does find is $50,000 in cash. At that moment, Shimon, who's also says, "You know the bag is mine, right?" Ruben says, "What are you talking about? It's my bag. I told you to get it. She says, "What are you talking about?" I'm the one that grabbed it. I'm the one that grabbed it. I made me mash. We just learned it from Rabbi Ruven in the class. Don't you remember? Ruben says, "Okay, I got Mashik. Mash. I got it. But I told you to get it. You are my messenger. You were doing me a favor. You didn't even know what said that the bag was there. Until I told you it's there. And before they get into a fist fight because they're two nice Jewish boys, they bring the bag to the bed. Now the bed wasn't available. It was after all was at night. So you're the bed until the bed shows up. Who gets the bag? Does Ruven get the bag? Because he told him to get it. He's the one that saw it. Does she get the bag? Because he grabbed it. I mean, after all, even if he didn't see it, who would not want a Louis Vuitton bag? It's probably worth $1,000 even if he didn't know what's in the bag. I mean, he did grab it. But Ruven says, "Yeah, grab no grab. You are my messenger." Or maybe they should split. But even if they split, what should the percentages be? Should it be 50/50? Is it really an even trade or should one of them get a little bit more? And if yes, how much more? You guys be the judges. Send me your answers on WhatsApp, on email, and next week we'll discuss this question. >> I'd like to introduce you to your new best friend. We did it. AI Rabbi is here. It's an AI model that is based on kosher Torah sources, 30 different languages that are available to you. So if you want to ask it in Spanish, in Chinese, Portuguese, whatever you want to do, it's available for you. Can you tell me about timestamped to the shield? You press this green button, AI, Rabbi, on your WhatsApp. You'll have the ability to ask questions at will. We'll be providing sources and most importantly you'll be able to know the truth and be able to rely on the sources. >> Now you guys can ask some questions and will give us the answers. Hello rabbi I have a question. As a gentile, can I read Torah with commentary by by? No, it's not for you. has a lot of uh elevated teachings that even u most Jews should not read as uh unless they have read all of the other commentaries and they're qualified to read that type of elevated teachings. He discusses a lot of cabala, a lot of different things. So, it's certainly not for uh not for you to read. The most uh that um you could read is just simply the uh uh the the rabbi the uh the Torah with basic commentary by Rashi um basic mashim. That's it. And there even some sages say you shouldn't read that. But we're going to go on the lenient side and say that you could read the rashi and basic uh uh understanding of the verses. Enkalos Most of my Torah studies are from your organization. um just join talking about Talmud. There are many people pointing to the Talmud on post government people that were saying happy Hanukkah is a bad book. I try to tell them that they're not smart enough to understand it. The only people that think that the Talmud is a bad book are people that have never read it. Um because if they read and understood what the Talmud actually says, they'll see that all seven wisdoms that exist in the world are in the Talmud. The unfortunate part is that certain anti-semites and anti-ra people took specific excerpts from the Talmud that if you do not have the proper understanding of what came before it and what came after it, you could easily misunderstand what these things say. Um, and unfortunately they just took the excerpts and they say, "Look, Jews hate everyone. They hate uh they they hate the they hate the nations. They hate this, they hate that. They uh marry three-year-olds and all types of other nonsense. And I've addressed these things in past lectures. And uh specifically, but most importantly, again, like I said, anyone that speaks against the Talmud is one that has never actually read it. It's just people that uh love to hate and um are too uh too ignorant to understand that they're uh uh their stupidity is leading them to further hate. Arav, can you give me any advice on studying any yeshiva like to focus, be alert, any practical stuff that and yes have? Well, it depends. uh how serious a person is. If a person's a uh um a teenager going to yeshiva, obviously there's a rabbis over there going to tell them what to study, when to study, how if a person is older already and wants to go study in a uh yeshiva for older people and so on. Most important thing when you go to yeshiva is to be serious. Don't waste your time. Don't try to uh you know make friends or uh plan a lot of things after hours. Go there with a mission to learn. Uh go there with a mission to learn. Uh and uh set a certain amount of time every day. The more time the better. Go said that studying Torah just preparing for actually uh studying Torah should take four hours. Now of course most people don't even have four hours to study. Needless to say to prepare. And by prepare meaning learn to for four hours. That was your preparation to learning what you're going to learn after. But the point is is that studying Torah requires not only a uh reading but a uh delving into things, thinking about things for a long period of time on a regular basis. If you don't learn Tawra every single day, you're not going to grow into you have to learn Tawra every single day. You have to spend as much time as possible. Again, if you're working, if you have a business, you have a family and so on. Certainly you have less time uh to study than someone that's let's say 15 years old and has only himself to be responsible for. But the point is that a person has to learn as much as possible. Uh now if they have the ability to go and learn in yeshiva good uh but you don't necessarily need a yeshiva to learn to you could still go and learn with somebody at your local synagogue uh and find yourself a kava somebody that's a Torah scholar somebody that's to learn with you with the rabbi there. uh you could certainly learn uh uh you know uh from lectures like this. There's books that uh give uh clarification of what they're saying. There's plenty of ways to learn. You shouldn't necessarily depend on just one thing or another. Meaning even if you learn in Yeshiva or your synagogue for a couple hours in the morning, that shouldn't be your only learning of the day. That's your learning there. You should still do more learning on your own either by uh watching a lecture like this or reading some books on your own. Even if you're even if you're uh and you're learning Torah all day in yeshiva, if you only keep your learning to everything you learn in yeshiva, you're never going to become a why. Those people that have become have learned what they learn in yeshiva and they have grown further by learning more after they go home. After they eat, they drink, they take care of their personal needs, whatever minimal things they have to do and they go back to learning. Meaning learning Torah, the more you want to grow, the more you have to spend time, effort and life doing it. And those that do, the more you do it, the more you'll grow. Uh but uh another thing I would say is make yourself a schedule. Uh make a schedule and uh third thing is don't uh spread yourself too thin. Don't uh uh try to read everything all at once. You know try to focus try to have uh specific focus. So for example do the basic foundation like you know the uh which is reading the weekly para twice and then commentary once in the par that's a requirement by every Jew has to do that uh Jewish mail uh but in addition to that learn uh some learn some m which you could learn from my lectures or you could learn from books uh and um further than that if you're able you could start learning uh if you're not ready you can at least start with Mishna and com with commentary. Actually, I've just one of my students that only studi started studying uh Torah in his late 30s and he took upon himself uh to uh study the Mishna and he would send me every single time he would complete a m uh you know with the commentary that they have over there. You got the art scroll beautiful set of art scroll uh Mishnayot. They have a lot of commentary you could understand a lot of stuff there. uh I study it with my kids I recommended for people to to study it all the time and uh every time he would finish a m he would let me know and boashem after uh I think it's been a couple years two years two and a half years uh he just completed the entire sh of Mishnayot which is enormous and now he's starting the sh of so this is uh something that has changed his life has changed a lot of people's lives that have studied it and it's very very very much um you know foundational teachings of So if somebody um doesn't have a to teach them or somebody to teach them, they could study the Mishna with with commentary it'll be easier for them. But needless to say, it's a uh you need mousar, you need, you need the Torah, and you need a uh some of the oral Torah like the Mishna or or uh certainly there's other things to study also, but that's the foundation that a person needs to build on for, you know, at least five 10 years uh you know, before they go into other things. And I say the le at least again it's depends on the person. Some people advance faster than others. Some people are slower than others. Some people will be 50 years is still not enough for them. Ab how to fight anti-semit anti-semitism. I don't understand. What do you mean? How would Moshe Rabenu handle that? Okay. You don't have to write the same question 500 times. You could just write once. When I get to it, I get to it. How to fight anti-semitism. The way to fight anti-semitism is by learning more Torah and getting other Jewish people to learn more Torah. That is the way to fight anti-semitism according to the Torah. And the reason why is because anti-semitism came down to the world as a form of as a tool that Hashem uses in order to remind the Jews that they're Jewish. So at Mount Si, it's called Sai because Sai came down to the world. Sai is hatred. So before the Exodus, there was no hatred of the Jewish people. There was no hatred of the Jewish people. And Mount Si when we got the Torah, that's when anti-semitism came down to the world. Before that, Po did not care if the Israelites were idol worshippers or not. He didn't care about their spiritual beliefs. He just wanted slaves. He just wanted their their bodies. But after that at Mount Si people, Amalik hated our religion, hated our beliefs and so did the nations like uh you know Greeks and the Spaniards and so on. So specific hate of the Jewish people is because of the Torah because is using that hatred to remind us that this is what gives us a right to exist. If the Jewish people abandon shalom, they stop being Jewish because they won't know how to be Jewish. So what a kadu does is once he sees the Jewish people assimilating and becoming like the Gentiles and becoming like the nations, you know, either adopting a uh idol worship or heresy or atheism or whatever it is. And uh reminds us that we're Jews. How does he do it? By simply making those same nations that we try to assimilate with hate us and remind us that they hate us because we're Jewish. even though we're not acting Jewish. So the way to fight anti-semitism is by being righteous Jews. The more righteous we are, the less there is a need for Hashem to use this tool to rebuke us. This tool called anti-semitism. There is no other way of fighting anti-semitism. spreading, you know, a uh a unification message that we love everybody and all religions are the same is against the Torah and it's it's against logic and it doesn't work. Um it's a to to assimilate doesn't work. Look what happened before World War II. Assimilation between the Jews and the nations were at the highest hit in history. over 90% of the Jews that were living in Germany before World War II were marrying non-Jews. And the Germans were the ones that were in charge of murdering millions and millions of Jews. So the point being is is that Hashem uses anti-semitism as a tool to remind us that we're Jews by getting the enemies of the Torah from the nations to show us that we're never going to be like them, even if we want to. So that's the only way to fight anti-semitism. Uh that's the only thing that works. And we see throughout history whenever was following the Torah. The nations had no power over us. Whether it was at the time of Melik where no nation even dared fight against me or even at the time of his father Davidid where any battle that he fought he won. uh or that uh did not even have an army yet he defeated the uh the biggest army in the world uh and that the world has ever seen actually uh the army of Sanhariv uh without even lifting a sword simply by uh you know doing the will of Hashem and uh Hashem destroyed the army and of of San the point is anytime that we follow the Torah Hashem protected us uh whether it's through uh such protection where we didn't have to go to war against everybody because they were afraid of us or uh those that uh tried to attack us, he simply uh you know brought them into our hands and we defeated them. Either way, that's the way to defeat anti-semitism. Why do you have a beard? Um why do I have a beard? Uh well, according to the Jewish tradition, there is different spiritual sustenance that Hashem gives you in different ways, different parts of your body. Now, there is a mitzvah that the Torah commands us that you're not allowed to shave specific parts of there's five parts of your face with a razor. Now, you are allowed to buzz your whole face, uh, but you're not allowed to shave with a razor. But many Jews not only do not shave with a razor, but they actually grow a beard. Why? Because Hashem's blessings come through for a man the longer his beard is. And the uh the the judgment, which is negative, comes through the longer his hair is. That's where you'll see that many Jews have short hair or they shave their head except the sides because that's also similar to the beard where it brings blessings. So that's one of the things that we do. The second reason uh why we uh why we wear a beard and why others uh should wear some form of beard doesn't necessarily need to be as long as mine. It could be short is in order to address and to fight the same thing that we've talked about in the lecture which is assimilation. One of the things that we saw is that Yusfa Sadik gave his brothers special clothing before they even came to Egypt. Yakov sent Yuda to go build the yeshiva before they even got there. Ysef told his brothers, "You're going to be shepherds, so you don't work with the nation. You don't work with the Egyptians. You're going to look Jewish." Ysef, even when he was in prison, was recognizably an someone that was a Jew, that was a Hebrew in the eyes of the Gentiles. Even though there was only 70 Hebrews in the world at the time, they still recognize him as someone different. Why? Because in Judaism, it's not just about uh looking Jewish and being proud of it, but it's looking Jewish because that's the way that you're going to remind yourself and anyone else out there that you are Jewish and that you are different, that you are a servant of God, that you are uh you know uh subject to a higher law, that you are uh there's more expected of you from Hashem, there's more responsibility in your hand. So in so many words, the more a person expresses their Judaism, not just in their exterior, but in their interior, not just in their interior, but in their exterior, the more they're actually going to succeed in fighting against assimilation. Whereas those that try to look like the nations with the haircuts of the nations, the clothing of the nations, the attitudes of the nations, before you know it, they have the same beliefs as the nations. So Jews that are righteous have traditionally looked different than the people of the nations intentionally. In fact, if you look at the communities of the Jewish people today, even though we suffer from a lot of assimilation and a lot of intermarriage in the world, the there are certain communities that don't suffer as much from it. In fact, almost none. If you look at the community, there's literally almost zero intermarriage. Why? because they even if the people sometimes don't believe in God or in the proper beliefs of the Torah but the fact that they look a certain part keeps them a certain distance away from taking that step of actually intermaring. So certainly there's problems in every community, but you see that the people that express themselves and their belief in God and the customs of the Jewish people uh the most are less subject to assimilation than the people that are more modern. And another word for modern is more assimilated. So I try to do whatever I can to look as Jewish as I possibly can. If I could do something else, I'd be happy to. I have no interest in looking like the nations. That's for them to look like that and that's for me to look like this. For each their own. No, there's no prohibition for the nations to look like they do. the nations whether they are Italians or Arabs or Chinese or whatever they are. Uh they're allowed to look the way they look. Uh there's no uh prohibition from them having tattoos. There's no prohibition from him from them having short haircuts, long haircuts, beards, no beards. They could look the way they want. There's no prohibition. The seven noahide laws do not, you know, have uh any prohibitions when it comes to the way they look. Well, Rabbi, how can I understand the concept of everything is for our good regarding punishments if gay is eternal for some? Everything is for the good is in this world. Meaning that Everything that he gives you in this world is for your benefit. So that means that if somebody gets uh loses their job. Uh now it could look bad because they lost their job. I can give you actually a story. I had a student that uh a good supporters you know donates m on a regular basis to help us publicize Torah learns the shim. And he asked me once if he should move to a bigger house because they needed uh a bigger house or having kids. And I told him, "Yeah, go ahead." He said, "Yeah, but it's going to cut tight with the pan the the money." I'm like, "Don't worry about it. You're doing kiru. Hashm will provide you. If you need it, Hashem will provide you." And he did it. He moved to a bigger house. And literally shortly after he moved into this new bigger house, more expensive house, he got fired from his job. So this looks like the opposite effect. So he sent me of course a question. I told him, "Don't worry, Hashem will provide for you, withstand a test, Hashem will provide for you." So for I think a month, two months, he had to work for Uber, you know, taxi just to make ends meet. And then he sends me a wonderful message. He says, "Rabbi Hashem, unbelievable. I just got a job with 40% more money than I was making in my previous job. a job that I wouldn't even even entertained or looked at or ever gone to had I not got fired and put in the position I'm in. Meaning I got fired, it looked bad. But doesn't do bad. He took you out of a place that you were comfortable in in order to put you in a place that you'll be better off for you. So that's one example. Another example is let's say for example somebody loses money, somebody steals money from them or somebody gets hurt car accidental. Now this looks bad. Why? Some he worked really hard, somebody stole his money. Uh he uh you know was following the law. Somebody broke the law and hurt him. These things look bad. You have to understand that there is the reincarnation. According to the Torah, our soul is not here for the first time. We've already been here before. All of the Jewish souls were already at Mel Sai. And those that have completed their tikun went to heaven. Those that have not, those that have failed certain things, whatever they failed at, had to come back to the world in order to try again. So sometimes a person has a certain damage that happens to them whether it's losing money or getting hurt or whatever it is that damage as a result of their overall tikun. So he got his money stolen because he needed to pay that that he needed to get that punishment in order to make up for him stealing in his previous carnation. He needed to get hurt because he hurt somebody else. So all of the different things that are happening to him are for his benefit because now that his money was stolen now that he got hurt. His soul is now rectified. So when he completes his life, if he doesn't add any more new sins, he's now going to go to heaven as a result of that punishment that he got here. So whatever happens to you in this world is for the good, is for your benefit. But the world of truth, meaning after this life, after a person finishes, completes their life and they're judged, there's no everything is for the good. There's judgment. There's judgment where a person has to be reincarnated. There's a judgment where a person can go to heaven. There's a judgment also that a person can go to gay. Sometimes the gay will be for a short sentence. Sometimes it could be for thousands of years. Sometimes it could be forever. The point is is that it's all based on the actions. All based on the actions. But everything that ah does for you here is for your benefit. Everything that a kadosh does in the world of truth is judgment accordance to your actions. Even him sending you as a reincarnation is a form of punishment. It's not that it's for your benefit that he's reincarnating you. Rather, that's the judgment. That's the judgment. Are goim not worthy of interestfree loans? It's not a matter of being worthy or not being worthy. According to the Torah, a Jew is forbidden from charging another Jew that's also a righteous Jew interest. He is allowed to charge a non-Jew interest, but he's not allowed to charge him uh usery rates that are predatory. Meaning the most that you're allowed to charge a non-Jew uh is what's normal in the society that's legal in society. So for example, bank rates today, I think the highest ones that are legal are somewhere around the high 20s, 29%. Uh I think that's credit cards. Uh so that's essence the most that a Jew is allowed to charge a non-Jew. Now uh as far as can he give it to him for free? Technically, he can. Is he going to give it to him for free? Most likely not. Not because he's worthy or not worthy, but rather because most people just don't give money for free. Believe it or not, that's the reason why a lot of Jews that need money, many times they end up going to the bank instead of going to their fellow Jews because they can't find another fellow Jew that's going to give them money for free. So, it's not that the Jews are not giving the non-Jews money for free and but they're giving all the Jews money for free. Unfortunately, this is a mitzvah of giving of lending money for free is uh you know is is very difficult for pe some people to fulfill. Uh I could also tell you from experience, horrible experience, but nonetheless very very extensive experience that fulfilling this mitzvah of giving people money uh loans for free is not only difficult uh because you could potentially lose profits of let's say investing the money or whatever, but also because many people don't pay back. If I got the money back that I've lent people over the years, literally I'd be multi-millionaire. And I'm not just talking about money that I lent people in when I was uh in the business world and had millions of dollars. I'm talking about even money that throughout the last 10 years of me working for free and whatever I gathered whatever has sent me through blessings or whatever, sometimes I would have somebody ask me for a loan. Oh, give me $800, give me $500, give me whatever it was uh you know, sometimes much more than that. And if I had the money and I knew that this Jew is a righteous Jew, Shabbat Jew, in some cases even a rabbi, he knows the law, I'm giving him, I'm helping him out because he is he has no other choice. He came to me. Hashem sent me this mitzvah. Okay, no problem. I'll take the money and I'll give it to you. Pay me back. When are you going to pay me back? I'll pay you back in uh a month. Okay, no problem. I'll pay you back. I'll even make you make the conditions. You want $4,000? Okay, fine. I happen to have $4,000. I happen to have $4,000 and I want to do this mist and I want to give it to you because I don't need the $4,000 right now. When can you pay me back? Oh, I can pay you back in uh in uh 6 months. Okay, no problem. Here's the money. I don't bother you. I don't call you. I'm not a collector. I don't have time to be a collector. Six months pass by. The money doesn't appear in my account. So, I send a shoot an email. Hey, by the way, uh, the six months is up. Do you think you'll be able to pay me the money back? Oh, yeah. Yeah. Um, yeah. Yeah. I'll get back to you. Another six months passed by. Another six months passed by. In some cases, they don't pay back at all. In most cases, they don't pay back at all. Actually, in fact, out of all the loans that I've given to people, I would say 90% without exaggeration, 90% of the money that I've lent out in my life has not been returned to me to this day. And I'm talking about even money that I've lent out to people, you know, in in in recent years. Obviously, it's not big money like it used to be in the past, but still 4,000, 5,000, $2,000, $900, whatever, $500. Very very few people have actually returned the money. Very few. And those should applaud themselves for fulfilling the mitzvah and not uh uh not uh uh stealing. But uh yeah, I even have literally I have a rabbi that owes me money and is simply decided to stop responding to me like he's uh it's like a joke. Yeah. Yeah. Uh so lending money for free is not an easy mitzvah. It's a big mitzvah but unfortunately the some people borrow without having a uh real uh way of paying back. And according to the Torah, you're not allowed to borrow money unless you know exactly how you're gonna pay back. Meaning, if you know you can't borrow, you can't pay the money back, you're not allowed to borrow. The Torah calls you a wicked person if you borrow money without knowing that you could pay back. So, unfortunately, many people borrow money and they don't pay back. Um, but um it is what it is. It is what makes makes the mitzvah even more difficult. What do I do with those people that don't pay back? Nothing. What could I do? They don't pay back. They don't pay back. What can I do? I'm not going to go uh sue them in civil court. I mean, I could take him to bed, but it's a uh it's a many times is a waste of time. Uh because uh just makes it makes it uh bigger thing than what it really is. I mean, listen, I don't uh I try not to uh not to do anything with people that I don't know. So many times it's people that I know. it's people that I respected that do this to me and uh so it's very very disappointing. So sometimes it's more than a financial uh uh damage. It's um you know it's a uh very uh disappointing that people are that way. But it is what it is. I mean, listen, you uh one thing I can tell you is that uh as a rule of thumb is that, you know, I uh send them reminders every so often um and hope for the best in the cases that uh it's a lost hope, you know, then I wait, maybe one day they'll do chva, maybe one day they'll return it. But I also took it upon myself that if I die before they pay back the uh debt then I consider it forgiven forgiven. Forgiven. Why? Because if I don't forgive them, if I don't forgive them, then uh I'll have to come back also in a reincarnation so they can pay me back and I have no interest in coming back to this world after I complete my uh my my time in this world now. So uh I want to complete my tunes will uh decide what to do with me then. But certainly don't have any interest in coming back to this world. So um that's also something that uh my RA has taught me and what I recommend for everybody to do. Somebody owes you money already take it into your mind that if you die or they die before you uh get paid back forgive them. Can you borrow money? No. No, I don't lend. I don't have any money to lend. Right now, I need to raise money so we could buy a building. Don't have money to lend. Is money the main topic? No. No, I think we've talked for about two hours wasn't just the topic in the last 5 10 minutes. What I mean is, do you let other people know that the person does not pay back? Um, I mean, again, it's I would say it's like it's I I don't I don't personally tell anybody anything. I don't really communicate with people that um like that. Meaning uh I don't have common friends with people. I don't have like I'm not a socialite. Um so if let's say somebody owes me money and they didn't pay me back. Nobody has ever come to me and asked me oh can I do you think I should lend this guy money? Do you lend the money? Like that just never happened to me. That's number one. Um, now if somebody uh that borrowed money from you and refuses to pay you despite being able to pay you back and uh then they went to somebody else to borrow money from them and that person came to you and asked you should I lend them money you could tell them he didn't pay me back. He didn't pay me back. So there's, you know, because in essence, this person, you could be protecting them from being falling into the same hole that you fell into. Uh but uh I wouldn't go out of my way to go tell people, "Oh, this guy doesn't pay back. This guy doesn't pay back." It's that's certainly not not what I would tell you to do. But if somebody were to ask you, did he pay you back? You could say the truth that he didn't pay you back. Yeah. You could also take him to bed. I mean, it's not uh it's not a problem. I just don't go to bed because I believe that if Hashem wants me to have the money, he'll send it to me in another way. Rabbi Ruven says, "You're not allowed to read or learn a Talmud unless you're either religious or fully observant religious Jew." Um, I don't know when I said that, but uh, okay. It's a stupid thing to say, so I don't think I say stupid things. What I mean is, do you let Oh, you read that already. No, I don't break people's legs. The most I do is send them an email. or text message. Yes, most people are ungrateful. Yes. All right. Sometimes I listen to Christian radio just to know and meditate how awful is their future and thank Hashem for giving my light. That's not a good thing. You shouldn't do that. Number one, you shouldn't um subject your soul to impurity. And number two, you shouldn't dance around other people's grave. If you want to help somebody, help them. Don't dance around people's grave. When watching anti-semitic content, even when one is against it, be wrong. Of course, it's wrong. to be told to Torah. It's it's uh subjecting your mind to things that are against the Torah. Of course, it's not allowed. No permission even to listen to uh provocative uh music. You want you think you could watch things that are antiatic. See, I'll take maybe another question or two and that's it. If a Jewish prisoner is putting is put in jail but the amount is very high and the community has known this individual has been wicked to the community. Is there an obligation to fulfill the releasing the prisoner? No. your infectctors and not to uh take uh take money to pay somebody more than they're worth. In fact, one of the uh one of Is uh was a prisoner himself and he told his community not to frame him and he died in prison. One of the heads of Ala. So uh the name escapes my mind somehow right now. I don't know how but uh will help me and remember it but uh um the name escapes me right now that uh was taken as a prisoner and he told the community not to free him because they uh they wanted so much money he died in prison but the point is is that it's a uh to just free a Jew at any price is not that's not the truth that's maybe the Zionists do that but that's not Judaism. And uh furthermore, if somebody's wicked, uh many would say it's better to leave them in prison even if it's not a big ransom uh because they make less sins in prison. There's uh certain questions that have come to the last uh last uh few decades where they've asked can I you know should we free this guy from prison? He's uh and they said, "Does he keep family purity?" No. Is he going to keep family purity? If he goes home back to his wife, they'll say, "No." Say, "No, leave him in prison." So, this whole idea of uh freeing Jews at any price is not necessarily uh true. There's there is a price. There is circumstances. There is uh certain things that you're not allowed to do to free somebody. can be I mean that's who it is. Yeah. Okay. Okay. The rabbi is the Vime Rottenberg. I'll be back. If one has no family and is alone and if one has a sponsor that will pay for a yeshiva then may one study all of his life. Yeah, sure. Study show. You can be a come. Sure. That's what many Torah scholars do. They have somebody to sponsor them or uh have some way to making ends meet and they study Torah. That's that's their vocation. That's what they do. But they don't just study a few hours. They study all day. All the time. 8, 10, 15 hours a day. My son watches you, Rabbi. He has for several years. We both watch you. Is Hebrew like of picturegraphic origins like hieroglyphics? No. Can you explain why the oral Torah has arguments from the sages? Sure. So the the time of Mosher Rabenu, Moshe Rabenu got the entire Torah. what he gave to Israel is the essence of the Torah and also the rules of the Torah. So the rules of the Torah are the oral Torah. Now this is because in order for us to judge new cases that were not um that were not part of the life at that time, you know, needed rules. You can't just judge from nothing. So the sages use everything we got at Mount Si in order to clarify the law that applies today. Now, one of the ways that the sages argue is how to use the tools properly or which tool is the right tool for this. Meaning which verse is specifically for this or which certain type of uh uh you know a um how do I explain it to the simple way which understanding is applicable to this rule. So one of the reasons why the sages argue is in order to clarify the truth to make sure that this is the truth because this is this way of using the rules addresses all possible questions all possible uh contradictions all possible uh um misunderstandings all possible circumstances. So to put it in a another way is that yes you can um build a house with a uh with a hammer uh but uh certainly you'd be better off if you had more advanced tools than just a simple hammer. So while you can do certain things in the physical world with the same tool, everyone understands that there are better tools in the world of Torah. What the sages did is they didn't say, "Oh, this is a better tool." But rather they proved that this is the only tool. This is the only verse or or uh understanding or uh or interpretation or uh specific rule of of of exesis of how to understand this. This is what it applies to. So in essence what the sages are uh arguing about is how to arrive at the actual truth by considering all the possibilities. The second reason why they argue is because it's a way to unveil not just what the rule is but how to arrive at a rule that you would need in the future that is not pertaining to the situation that existed at that time but rather that would uh pertain to a future time. So therefore the puskim of today they are not just looking for yes or no from the sages of previous years but rather they're looking at how they arrived at a yes or no good bad uh you know allowed not allowed uh you know and so on. That's not just the it's not black and white yes or no. It's how to use the mechanics of the Torah. the rules of the Torah, the the rules of extrapolating from the rules of exishes, there are certain specific rules that are part of the oral Torah. So one of the ways that uh we understand how task and al today is by looking at how other sages from obviously many years before us arrived at their laws and how they arrived at their law by using the previous generations uh uh breakdown. So for example when shalom would write that something is allowed or not allowed. If you look at his you will see that before he arrived at allowed or not allowed he would show you everything that was written about the subject and how each and every single generation arrived at a specific uh link in the chain. and how it arrives to the conclusion of today. So even though the conclusion of today didn't exist back then because technologies advanced, the times have changed, location has changed, uh whatever it is, the the circumstances of today did not exist 100 years ago, 500 years ago, thousand years ago, but the rules existed. And he shows you how every one of the sages that has discussed this chain that goes all the way back to Mount Sai, how they each arrived at the conclusion and how the next one used the same exact rules and principles to arrive at the conclusion that was applicable at their time and how the next generation used those rules in their time to a completely different circumstance and so on and so forth until You arrive at today to address the issue at hand of today. Whether it be uh something as like fire, electricity, uh you know, sensors, uh artificial intelligence, uh you know, all types of medicine, uh whatever, everything and anything. So when a pekk uh determines ala, it is only after they have not only studied the uh the uh the the subject at hand like an investigator whether they're studying the uh the uh makeup of a uh you know refrigerator or a microwave or how to build a uh you know dishwasher or bus. all types of different things that exist in the world. They literally bring engineers and and and and they review every single thing or or all types of things. Whatever they're they're pusating on, they're looking learning that subject, but they're also from there they're going to learn how which where is their chain, where is the next link? And then they're going to after they find the next link, they'll look for another link that connects to that link because they can't say this is it. You know, this rabbi wrote about something similar 500 years ago. That's it. That's the end. No, they have to say what did the other rabbis in his generation say about the same subject. Did they agree? Did they disagree? If they agreed, did they use the same rules? If they uh agreed, did they use different rules? If they disagreed, did they disagree because of a misunderstanding of his rules or a mis a different interpretation? In so many words, each generation they review they review all of the that have discussed this issue. That's the first link. And after that you get to the next link. Where do they get it from? Where do they get it from? Where do they get it from? So in so many words, the sages in the Talmud are not only teaching us yes or no, allowed, not allowed, but rather they're teaching us the mechanics of how to understand and interpret the Torah. Uh and uh to arrive at the truth, to arrive at the law, to arrive at a clarity that is, you know, that's the words of the living God. And that's why even if someone arrives at the let's say that there's let's say there's two two sages in some cases there's more than two sages that are discussing something but let's say even if it's two sages whether it's back then or today and they're arguing a point and let's say one side is decided that they possess the truth. What about everything that the other person has has said and written and everything that's also considered Torah? Both this and this are words of the living God. Why? Because they both did the same exact thing of you know getting to the truth of the Torah. Even though one side arrived at the wrong conclusion at the end they obviously agree with the right conclusion. But the point is is that even when there is a when there is a debate that stays as a debate that we say that only is going to tell us which one it is even then we say both this and this are words of the living God where in essence in some cases both uh uh outcomes can be the truth. It's not black and white. It's not always yes or no. Sometimes it's both yeses. Sometimes it's both nos, sometimes it's yes, sometimes it's no. It is not like the uh uh um the way that people understand zeros and ones. It's more similar to quantum mechanics. Quantum mechanics where the uh the each thing can be a zero and a one at the same time. That's how that's more similar to the Torah. But again the the today is not creating anything new. It's all connecting to everything that has been written and discussed about this these rules and application of these specific rules that pertain to the subject at the end that have been discussed all the way throughout the years since Mount Sai and it's simply uh a uh misunderstanding of people to think that the uh rabbi rabbis are arguing because one is prideful and one is smarter and one is uh older. older and one is younger. All these things are stupid nonsense. The the arguments of the rabbis are not arguments of regular people. They are literally angels among men that are teaching us how to apply the words of of God which we got at Mount Si. That's what is uh that's what the is. That's what's done until this day. That's why you still see, you know, for example, Rab Fry's two new books, they're about Allah. And if you look, for example, at he has many different chuvot. But before you arrive at each chuva, you have to read many many pages of showing how each and every piece of the puzzle was attained and how it relates to another piece of the puzzle. Literally these chuvot go back to thousands of years in some cases to show uh how to arrive at the final conclusion that to an average person would be oh it's allowed yes okay good oh it's not allowed no okay that's good no but to arrive at that yes or no is a it's there's not many people that can really be pus put it that way there's not many people that are writing serious responses like this in the world today this is even more sophisticated uh because this is a uh all of the uh um rules pertaining to something called this why this is only for this is not for like regular uh uh average day person. This is for e either serious or really that could you know that could even understand what's in here. But the point is is that to write a book like this, it's not something that you do by uh looking up things on uh chat GPT or or uh by looking up Google. This is after decades upon decades of toiling in Torah into the deepest most sophisticated parts of the Torah. And anyone that understands what Torah is knows that the highest level of Torah that exists in the world is Many people think, "Oh, no, it's Kabala." Kabala has certain aspects of it that are obviously very very holy and very extraordinary and so on. But to show that someone is a a Torah scholar like a you have to see how they what they how they how they write shuvote how they that's that's when you will see if somebody is truly many people that just read a few books uh or uh or uh or or you know just talk about basic things may be good speakers But they're not they're not in a level of uh Torah scholars that are like this puskim pushkim are the highest level. That's who gadia raashiv uh these are you know the the giants in our you know generation or you know they just uh left left us left this world. These are giants that most people will never understand how big they were, how much of literally spiritual giants they were because they will never read their work. And therefore, they'll never understand or even have the capacity to understand that these people were were literally angels among men. And the closest a person uh uh would get to them, the more they would realize how big they were. And and they cannot even compare them to anything else. Like literally, the rest of us are closer to monkeys than we are to them. Now, the average person may be offended by that, but that's simply because they don't understand what a Torah scholar is. Uh they they don't think they don't think like regular people. They're they're sharper than than a than a Japanese sword. That's why it's I find it uh completely uh ridiculous uh example of the times that we're in when people uh disagree with Bikam like in a recent video that Ra Aaron Feldman uh made and we published also on our we put it on our channels also where he says that Pommanov is a heretic. Like you see some of the commentaries comments on the video are like people are you know disagreeing with them saying he needs to learn laws of like they don't understand what a is needless to say they don't understand who Ravarin Feldman is like they are not only closer to being a monkey than they are to being even the shoe of Ravar Feldman they're literally uh they're closer to being even less than a monkey than into being ironb after you see what they write like people don't have a concept of what to is like all the chains that I explained to you all of those different things this is beyond the scope of any other subject that you could possibly imagine whether it be quantum mechanics or rocket science or anything else the dekim are just that's beyond genius I don't know how to explain it to you And you can only really understand what that is when um you uh not only learn uh but you do what's called shimoo and you get to see what uh what what most people don't see. Yeah. Okay. Which nations are the most likely to survive? Go magogu. It's not about nations. It's about specific people. Whoever is righteous according to the Torah will survive. Some from this, some from that. Is Safaria a good website for Hebrew as well as English fam? Um, I would not recommend Safaria for you to study from on a regular basis simply because there's some issues with the Ashkafa where sometimes they include Christian uh commentary uh like in um Couple of examples that I remember off the top of my head was they use a Christian commentary. A couple of other places we've seen they use Christian commentary uh which is obviously very very problematic. Um number two they um they use certain uh translations that are not acceptable um in some cases. And number three, because there is better available by simply buying uh books from reliable publishers. Um that uh I understand it costs money, but it's always better to have a book than to uh um study online. Now, as far as to use it as a resource, um you know, look something up quickly, there's no problem. Uh but if you have the ability to get the book, certainly get the book and uh even if you use them as a resource, um I would say uh it depend on what what you're using them for, but I would say always double check and just tread carefully. I can't even though there's a lot of good things that they have put out there and they've translated some of it um because they've they have certain ashkaf problems uh we you know and that they're not willing to fix you know it's not it's not a recommended uh place Rabbi, there was books of idolatry left in my house and they don't want to retrieve them. What should I do? Throw them out. Why is it problematic to add Christian commentary? because the Christians believe in the New Testament which is considered idolatry according to the Torah and it's antithetical to our Torah. So to learn from a uh a Christian about Torah is no different than um you know somebody wanting to learn about God from an atheist. It's obviously a bad resource. What is your opinion of the state of Israel? If you're asking about the political aspect of it, I've spoken about it. They have series about it of how the politicians of the state of Israel are heretics and problematic and enemies of the Jewish people. If you're talking about the Jewish people living in the land of Israel, that's absolutely a must. It's great. It's amazing. It's the most beautiful, extraordinary place in the world. And uh we uh love every single opportunity that we get to either go there or even be connected to it in any way, shape or form. If you're talking about the politics, the politics are uh are against their own Jewish people. There's no bigger enemy to the Jewish people than the Israeli politicians that are Zionists, atheists, communists, and against the Torah. They are arresting Torah uh students on a daily basis and beating them up in the middle of the street. Beating up women in the middle of the street because they're religious. Literally, they're acting like Nazis. So to to be for that means you're anti-Semitic. So it's literally the the people don't understand what's happening in Israel. The government of Israel is the biggest enemy of the Jewish people. Rabbit, what is the minimum height of for pot? I have it like in line with the with top of my ear, but I don't know if the height is enough. I'm not really sure what you mean. I mean, pot is over here. This is the part that you're not allowed to shave. It's right where the top of the where the ear connects to the uh your head. It's where around that area is where you're not allowed to shave. And that's the paya grows up from a little bit above that. A little bit above that. But as far as the part from behind, I mean, usually people, some people make it a short skinny, some make it a little thicker, but usually it's not thicker than getting to the back of your ear. But there are certain books to talk about the laws of uh pot um that have pictures in them. Um you could get in your local No humans are smart. We're only smart relative to other things around us. Uh maybe in your world because you've only met people that are like you. But if you ever get the uh merit to learning from a Torah scholar, meeting a Torah scholar, seeing understanding what a Torah scholar is, your definition of a lot a lot of things will change. When we say that Torah scholars are angels among men, it's not an exaggeration or an embellishment or uh being nice. It's it's not it's the wrote it in not as like oh this is like a compliment for Torah scholars. It they're nothing like what you would ever meet a regular person. They're just there literally the only similarity they have between them and the rest of the world is they have limbs. They are human beings. They have arms, legs, eyes. They're the same species, if you will, as far as physical form. Aside from that, there's no similarity from them. What at all, nothing. The way their mind works, the way their emotions work, the way their behavior is, uh the way they carry themselves, the way they speak, the way they think, there's no similarities whatsoever to anyone else that you would meet. Um it's I don't know explain it to people. You just simply have to see it. I mean, it's it's something that you get to learn more and more over time, but uh people think that uh somebody, you know, is a Torah scholar because he got like a job title or something like that or because he passed a test. It's not that's not the case. And the greater the Torah scholar, the more different he is from the rest of society. Okay, we've learned, we've uh answered questions, we've um we get some progress. anyone that wants to support, especially now that the uh cyclical Gagorian year is about to complete and anyone that needs tax benefits or even more so anyone that wants to make a big mitzvah and help us get closer and closer to our goal of uh getting a place building so we could have these lectures live with a live audience and uh to continue distributing books for free and to continue doing a lot of big things for free. We actually have for those of you that are in the uh South Florida area uh this week you may see one of our people or more uh distributing some of the uh Kiru boxes for free. Uh we uh just uh signed off on uh couple of hundred Kiru boxes to be distributed for free in these next couple of days. to help Jews get closer to Hashem. So, if you're in a Florida area and uh you're in a South Florida area, you run into somebody and he gives you one of the cure boxes, now you know how. Thank you very much. And we'll learn again next week. We're finally here. The new Kir box. opens up. A nice little cushion here. We got Let's see if it's charged. >> Isn't that amazing? It's the best life. Now available at.com.org.org. >> Get yourself 20 of them, 30 of them, 50 of them. distribute them to all the people that you care about and you get people to do the cha.