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Why Does the Rambam Negate all the Moshiach Miracles? Part 2
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Likkutei Sichos - Rambam Hilchos Melachim #4 For Source Sheets: https://www.theyeshiva.net/jewish/8112 To sponsor or dedicate an upcoming class click here: https://www.theyeshiva.net/donate To watch more classes & to read Rabbi YY's articles visit: https://www.theyeshiva.net Follow Rabbi YY Jacobson: Youtube: https://www.youtube.com/c/RabbiYYJacobson Facebook: https://www.facebook.com/TheYeshiva Instagram: https://www.instagram.com/yyjacobson Twitter: https://twitter.com/YYJacobson Linkedin: https://www.linkedin.com/in/yyjacobson/ Telegram: https://t.me/RabbiYY
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Auto-generated transcript. Not time-synced to the video.
So the Rambam in
B the last chapter of Rambam's
he begins
don't think that in the days of Msiah
anything from the natural world order is
going to be nullified or obliterated and
there's going to be revolutions and
innovations in the work of creation. No
even in the days of Messiah the world is
going to follow the natural order of
things. Then he asks the question. It
says in Yesh clearly Yeshu Alfa 11
that after Mashiach comes the wolf is
going to live with the lamb. And the
Raam says it's a metaphor. It's a
parable that the wolves and the lambs
within human civilization are going to
live together, dwell together in peace.
Anti-semitism will seize. He says the
wicked people from the idolatras will
make peace. There will be security in
the world. the Jewish people will be
able to live in safety even with people
who were oppressive in the past. And
then the Rambam says all of these
similar statements about the theme of
Msiah Mashiach are all metaphors and
when Msiah comes in the days of Mashiach
we will become aware of what exactly
each metaphor and parable was
intimating. And then the Ra continues
And
our sages said
there's no difference between this world
and the days of Msiah. Only in one area
is the subjugation of the kingdoms.
Meaning that the Jewish people at last
will be completely liberated and
emancipated living in freedom and
security in their own homeland. This is
the opening two of
B and the continuation on this theme
which we learned in the previous Shir
why the Rambam negates the Msiah
miracles part one which it would be
appropriate for you to review and be
before you do this one or after you do
this one because it's a full picture.
Last week we began learning the the talk
the sh of the lab on this presented in
the month of Nissiml
1973 printed in volume 27
because has the deal with a major theme
of this discussion and later in the
we learned last time in the first year
all of the questions that the asked on
this raam and we learned it at length in
many details. Today we're going to go to
the last question and then to the
answer. What were the major questions
and this is going to be a very brief
summation. The major questions is how
can the Ramba unequivocally stay when
Msiah comes nature will
retain its strict order just like it
does today before the coming of Msiah
when there's a clear statements of our
sages that apparently contradict us
clearly derives from the Mashiach comes
all barren trees are going to produce
fruits
It's the end of
the son of Abas in the name of Ra. All
the barren fruits in are going to
produce fruits. And he brings the PK
from Yel the prophet Yoyel to prove it.
So you could answer it's also a
metaphor.
It's also a metaphor. It doesn't mean
literally barren barren trees will give
fruits. It's all a metaphor as the Reb
suggests what this metaphor may mean.
But it's very difficult to say this
because if you read the read the context
is within a discussion of many things
that are going to happen when Msiah
comes which are all concrete physical
earthly not just metaphors for various
events that will transpire not in the
physical practical sense.
He brought another answer from the
Radvas. The Radvas answers the question
of the on how come said there won't be
any miracles. The says
again says I'm going to eliminate all
the wild beasts from the land. So the
says there's a difference between and
the diaspora in outside of Islam is of
course right no miracles in over there
there's going to be a special exception
from the land there won't be any wild
animals but everywhere else there will
be and therefore the says outside of
all the prophecies about peace between
the wolf and the lamb are only a
metaphor
Now after different questions the rebba
asks different questions
ultimately it's very difficult to
explain the raom this way because
doesn't make a distinction between and
he doesn't say what I'm saying is only
outside of Israel in fact to the
contrary if indeed miracles will abound
when msiah comes and the nature will be
changed it's a contradiction to what the
rabb is saying is saying
but If there's a zip code, a region in
the land, a region in the world, in the
planet, Middle East
where nature is being altered, that is
quite an alteration of minam.
So obviously the Rambam does not embrace
this view. Furthermore, the Rambam
himself stated in chapter 11 that Rabaka
and all the sages of his generation
truly and earnestly accepted Benva as
Messiah to the point that they went to
war against Rome
because of Bara believing his mash and
from this Dam proved he doesn't say it
was a mistake. He proves from this that
Mashiah doesn't have to make miracles
and that the natural order of things
will continue after Mashiah and that's
why they did not have to authenticate
through miracles. This was in there were
no miracles. He then brought another
explanation of
explains that when the Rambam says the
world will follow its natural order, he
means its pristine natural order. The
way nature was established in the
beginning of creation, before the
corruption of mankind, before sins,
before transgressions and thus the world
will be restored to its original innate
intrinsic nature, the way it was
supposed to be in an ideal sense in the
beginning of creation before the various
sins, the sins of the tree of knowledge
subsequently.
So therefore barren trees will give
fruits, wild animals will be eliminated
because that's how it was in the
beginning of the creation.
Here again after various discussions and
questions
it would be very difficult to explain
this in the Rambam because from the
Rambam you see clearly his point is that
the world is going to follow the
trajectory of nature
to say that it's going to go back to the
way it was before the
in other words contrary to the way the
world is running for thousands of years
that is quite
in other words let's say if after a few
days of creation, nature changed and
wild beasts began to be wild and
undomemesticated and devour and and
chase their prey and barren trees became
barren and infertile. Let's say it
happened only a few days after creation.
But it's been like this for thousands of
years, 5,781
years. So this is this is the to say
that this is going to change and the
whole world is going to run contrary to
this is quite bit. It's the obliteration
of
which brings us to another two questions
on the Rambam raised by the Mishna inv
the Mishna is one of the greatest
commentators on the Mishna of the Ra.
His name was Ra Mosher Aram Bon Rabbi
Aram Baton. Ra Mosha family came from
Spain. He lived in Saloni Saloni Greece.
That's where my father-in-law his family
comes from. And he was one of the
greatest primik authorities and rabbitic
sages of salon in the 16th century. He
was a contemporary of the boss. Rabbi Ko
the author of the lived invas. He lived
in Greece. Contemporary of the he passed
away passed away in 1588 just around a
decade a little more than a decade after
the bio. The Bif Ko um named his
commentary on the Rambam KF Mishna. Very
interesting namef Mishna because the
Rambam is safer is called Mishna. Ysef
and the KF Mishna was written by Rabbi
Ysef Caro. He offers the Mishna a double
portion of money for theatim when they
came to get the grain. So he called his
commentary on the Rambamf Mishna.
It's like a double portion of money. So
the Mishna called his commentary Mishna
the bread for the Mishna.
Okay. So his commentary is one of the
classic commentator. It's printed in
most editions of the Ramba from the 16th
century. So you have Mishna from the B
and Misha from Rabbaton
in Hilk's the Mishna asks two astounding
and very powerful questions it would
seem on the Rambam. Question number one
is to have in one book a book of an
internal contradiction is very
problematic because you have to be
consistent. You can follow this view or
that view but you can't follow two
opposite views in a book of what's going
on. The Gmorra says
a huge argument between two people in
the name of
the name of says that all the prophecies
that you'll read about in about what the
world is going to be in the future it's
talking about Msiah. Then there's a
state stage called Haba that nobody
knows about
says no no no no no the prophecies are
about
Msiah is only
it's just Jews will finally be able to
let out a sigh of relief and they'll be
able to breathe freely. Nobody will be
choking them. There won't be that's it
clearly quote
and that's the basis of his view that
there won't be any changes in nature.
The wolf will live with the lamb is not
a change in nature. It basically means
nobody will be choking the Jewish people
malis will be gone. He clearly says so.
But the same Rambam inv
quotes the view of the name of he says
clearly says these two views are at odds
with each other
quotes one view and suddenly wins what's
going on as question the Question
continues.
There's a mission in Shabas
Rabz holds. You're allowed to walk out
on Shabas with your sword. You're
allowed to walk out on Shabas with your
spear. It's ornaments. It's jewelry.
The say you're not allowed. And if you
do and you did not know it was forbidden
or you forgot it was Shabas, you're to
bring a carbon
says what?
It's like walking out with your shirt or
your jacket or your or your hat or your
glasses. You're not it's ornaments. It's
part of garments. It's decor decorative.
Say it's disgraceful. Take a look. The
tells us
they're going to beat their swords into
plowshares.
They're going to beat their spears into
prune hooks.
when we were in camp. So, uh when after
war, three days of screaming and plays
and scavengers and skits and and grand
sings and Leb and Fre finally when the
judges would come out to announce the
winners. So, there was a song that they
sang in camp
after this intense. They wanted to make
sure
that the teams and the generals and the
staff members are still at peace with
each other. Whoever wins sing this song.
A nation won't lift up a sword to its
other nation and they won't learn to
they will learn not to battle anymore,
not to combat. says the
if swords are ornaments and bows are
ornaments and spears are ornaments
Mishna goes through another few weapons
over there it wouldn't have been
nullified when Msiah comes why beat it
into plow shears why somebody's wearing
a woman's wearing a bracelet or a ring
or a necklace you're going to beat it
into plow shears of course she's a lot
of weird on chabas it's part of
decorative garments people wear on
chabas it's fine
what do we see from here the garra
explains that
the hold that when Msiah comes they say
clearly there won't be any more weapons
and therefore if you go out with a sword
today on Shabas
because this is gana it's not a
decorative garment and that's why it's
going to be nullified when Msiah comes
the Gmorra says on the other hand at
least according to one opinion actually
he holds like he argues with he says the
only difference will
Malis
and therefore they will not nullify the
weapons when Msiah comes and therefore
it's considered an ornament. It's not
considered a disgrace. It's not going to
be obliterated. It's always going to be
there and therefore you wear it on
chabas.
If you go out with a sword on Shabas in
other words according to the Gmorrah
they hold not like it's going to be
nullified when Mashiah comes in Shabas
not like
we're now middle of the
on this
and now he begins the question but he
doesn't he begins the answer but this
was a good slip because the question is
only introduc the answer is only
introduced after one more major question
and what's the big the biggest question
sif test take a look inside
again open up your source sheets go to
the yeshiva.net net t h e s h i va.net.
You can type in Rambam um the Rambam
Messiah why the Rambam negates
the miracles of Messiah part two and
you'll see source sheets and you can
open the source sheets again above the
video below the video so you could
follow inside. In this text, we are on
page 12. If test the second column, the
second to the last paragraph,
the explanation and all of this
suggests.
One more major question. This is
probably the biggest question.
You know, for the good, you wait till
the end for the real. This is probably
the biggest question.
One second.
one of the 13 principles of faith
articulated by the innas
Sanhedrin.
The Rambam is
introduction to the 11th chapter of
Sanhedrin.
The Rambam formulates the 13 basic
principles of faith later articulated in
the 13s
and one of these principles of faith is
there's going to be the resurrection of
the dead. Not only that, the Rambam
himself states invnote
61.
Somebody who denies the resurrection
does not have
the Mishna says this in Sanhedrin 11
somebody who denies the quotes it in
this
quotes take a look at the words
There's no Jewish religion and there's
no connection to the Jewish religion if
you don't believe in. Wow, big words.
How can the Rambam come and tell me here
that in the days of Msiah
everything will follow the regular
trajectory of nature coming really the
dead being resurrected coming up from
the cemeteries alive and well this is
this is quite a
of
Let's explain. There is an argument
between the and other
about the future system. You have the
opinion of the
Ramb and they say formul
that basically
is synonymous with what callum
and that's the ultimate ultimate
ultimate reward. So there's going to be
the days of Msiah and then there's
another stage called
which is the ultimate reward with
eternal life souls and bodies. The
Rambam disagrees with this. The Rambam
holds is not the ultimate. The ultimate
is inaden souls without bodies. The
Rambam holds the ultimate reward is
going to be for their sham without gamm
is not the ultimate destination. The
ultimate reward. It's a stage of Msiah's
coming. Msiah will come. There will be
and afterwards people will ultimately
pass away. And the ultimate reward
mahaba is not in this world according to
the raam unlike the ram and other
according to the raam mahaba is not in
this world according to the ram the
ultimate is in this world that's
the ultimate destination
so you could say is a whole different
entity but according to the ram it's
clear he says this he explains this as
you could see in footnote 63 inva in
perishay sanhedrin
He as he a letter dedicated to he who
explains this at length because by the
way there were those who questioned of
the believed in
you see here in he speaks about mashia
he doesn't mention
everything that's going to happen it's
going to be everything normal doesn't
mention
in doesn't mention but the truth is in
he says clearly if you deny
why doesn't he mention
because Mishna is a safer of it's a
safer of it's a separate discussion I'm
just mentioning this to bring out that
according to the what's
part of the days of Msiah and after that
ultimately people are going to pass away
and they're going to go to Mhaba the
spiritual world and that's where there's
going to be the ultimate reward if so
how can the Rambam say in the days of
Msiah
that nature won't be transformed when
you're going to have the resurrection of
the dead. This is a huge question. So,
let's forget about all let's not forget
but in addition to all the sources we
spoke about the
all
the problems the raises the paradoxes in
Rambam. But here's the biggest issue.
That's part of Mashiach
because it's not it's
then we die and then you go to that's
the ultimate
how could you say there's no B
what do we do with this
comes the says we have to say
according to
There's two separate inim two separate
themes and they will transpire in two
separate times.
the would hold there's two completely
separate things in Mashiach.
There is the theme of Mashiach's coming
and the era of Mashiach's coming which
according to defines the coming of
Msiah.
Then there is a second theme and a
second era which will be an addition and
will happen after the era of the
beginning of the days of Mashiach.
There's going to be new things, new
behaviors, new realities, new phenomena
that Hashem is going to do during that
second era. And they will include
changes including change of nature,
including
but that's going to be a later stage in
the days of Msiah themselves. What does
all this mean? What does this mean? So
now there's going to be twoim explaining
this and then we're going to come back
to see how now everything will fit in to
a perfect puzzle from the Rambam's
perspective.
So let let's see because we still have
to explain what this means. This is just
the the point.
This explains a very serious question
makes a blanket in the beginning of
pericid. Don't imagine in your heart
that when Msiah comes anything of nature
is going to change. Can you prove it?
How do you make such a statement which
runs contrary to so many apparent verses
and my kazal as we explained that
himself says it says the wolf will live
with the lamb and it's a metaphor. Why
don't you bring any proof? So you'll say
well you have to prove that there's
going to be miracles. You have to prove
he doesn't have to prove there won't be
miracles.
You want to prove that there's going to
be miracles. You prove it. One second.
The previous chapter peric the rabb said
mashia doesn't have to show any miracles
doesn't have to resurrect dead doesn't
have to change anything in the world
doesn't even have to predict the future
he doesn't even have to behave like a
prophet that's what the says let's read
this is
For who are
don't think says in the previous chapter
And Messiah has to perform wonders and
miracles, change things in the world or
resurrect the dead or anything similar
to that. It's not true. The Rambam says
it's simply not true. How do I know?
Raaka was a great sage from the sages of
the Mishna. He was one of the supporters
of Ben Kuza the king. He used to say
that he is Malik Mashiach. He and all
the sages of his generation considered
Ben Ka Shiman Ben Kuza known as Bara as
Malik Mashiach until he was killed. Ben
Ka was killed as a result of sins. Once
he was killed they realized that he was
not Msiah. Ask why didn't they ask from
him a wonder and a miracle? How can you
maintain a belief that he's Msiah when
Bara did not show one miracle and they
never demanded from him to show a
miracle?
Now I know some of you who learned the
Gammorian and Sanhedrin are wondering
how can the Rambam say such a thing. A
whole story in Gammor and Sanhedrin they
wanted a miracle from him. This is
treated at length in the footnotes what
the Rambam did with that Gmorrah.
I hope I hope we'll be able to get there
but that's a that's a separate sug. But
let's now focus on the words of the
Rambam.
So the Rambam proves from here how could
there be a all the sages of the
generation hold on to this faith that
Ben is Mashiach and he's going to redeem
the Jewish people from the Roman
oppression and he's going to build a
bikush and he's going to gather the
scattered ones of the Jewish people and
he's going to store restore the world
back
to the way the world is supposed to be
in the times of Mashiah as Ram discusses
in chapter 11 the key is missing Mashiah
had to make a miracle
So the Rambam gives proof that and the
sages didn't demand it from this means
it's not part of the criteria. I mean if
he makes miracles we have nothing
against him if he makes a miracle but
it's not part of the criteria of Mashia.
It's not part of the litmus test. He
doesn't not part of the exam doesn't
have to go through those things and
after this explains what Mashiach needs
to go through.
The Rambam says at the end, this is what
we learned in the first shir on Alf. You
remember what is Mashia? The Rambam's
view part one and part two. It's
important to remember that the Rambam
says in Peric Alf that if you're going
to have a Melik based and he's immersed
in and mitzvah and he compels all the
Jews to follow and he fights the wars of
God, he is assumed to be Msiah. If he's
successful and he triumphs the nation
over the nations and he builds the B
mikdash and he gathers the Jewish
people, he is certainly Mashiach. If
he's not successful till this point,
he's almost successful but at some point
he's not successful. It doesn't work, he
doesn't win or he gets killed. The
Rambam says we know that he's a fine
kosher king of Bvit who died
who was killed as the ram says and
ultimately it didn't turn out to be
Mashiach. That's what the Raom says and
then he says and then Mashiach will fix
the whole world and the whole world will
start serving Hashem. Everybody will
serve one God as he explains at length.
No mention that Messiah is a Na'vi. No
mention that Mashiach will make any
miracles because the rabb says he
doesn't have to. And that's why indeed
the ben dream didn't materialize because
he was killed as a result of sins. But
before he was killed, they really
believed he was Mashiach and they never
asked him to make a miracle because this
is not part of the criteria. This is the
Rambam's proof. Mashiah doesn't have to
make miracles. Why in pericute B does he
not give any proof that there won't be
any miracles in nature? Forget about
Mashiach himself that nature will not be
altered.
He doesn't bring any proof of that. the
way he does in the previous chapter when
he maintains that Mashia doesn't have to
make miracles.
Now it's going to become very clear.
And I'm going to explain for
[Music]
Zooie.
Okay.
The two
deal with separate themes.
But what we're now learning is separate
themes but not separate at all. One
continuum
of which we learned in the previous not
the last year the previous ones and you
should learn it. The Rambam speaks about
Msiah himself
what he is going to accomplish and
achieve what he's going to introduce in
the world. What is he going to
accomplish? That's how he started off.
You remember how he started off started
off that
Mashiach is going to stand up and
restore the sovereignty the kingdom of
David to its original glory. He'll build
a B mikdash. He'll bring in all the
Jewish people and all the laws of are
going to be restored to the way they
were. You're going to do all the he'll
have all the mitzvah. If you don't
believe in him, you're denying not just
the but also he brings all the he brings
about bum. Bum speaks about David. Bum
speaks about Msiah.
Then he says don't think Mashiah is
going to make miracles etc. Like we just
learned a few minutes ago. That's pedic
alf pedic he shifts
he starts off don't think that the world
is going to change when msiah comes
right
that there's going to be
he's not talking about and what he's
going to introduce and how he's going to
emerge and how he's going to come and
how we're going to know it's him that's
chapter 11 chapter 12 is about what the
world is going to look like read through
perbez we did it in last Here he speaks
about nature won't change. The wolf will
live with the lamb as a metaphor. The
only difference will be then he speaks
about speaks about and then at the end
he says that the Jews craved Mashiach
not to rule over the world but that they
should be able to be completely immersed
in divine wisdom. There won't be hunger.
There won't be war. There won't be
jealousy. There won't be
competitiveness.
The whole universe, the whole world, the
whole planet will be emerged in divine
awareness. Divine consciousness will
pervey the psyche and the reality of
every single person, every single
creature.
So it's two separate chapters. True. One
about Msiah, one about the state of the
union. Not the union, the state of the
world. Also the state of the union
MS. But the Reb says it's a continuum.
Perkid B is not a separate subject. It's
describing the world that results from
the coming of Msiah. The Messiah that we
described in Pikid Alf and what he's
going to accomplish. So in Alf we were
discussing him and what he's going to do
in terms of his actions and his lineage
and what his job is and what he has to
do, what he doesn't have to do. Pericid
B is describing what the world is going
to look like as a result of Msiah's
coming.
So daam doesn't need to give me a new
proof in pericid bay that the world is
going to follow the natural order. The
same proof that he gave in pedical that
Mashiach doesn't have to do miracles
is potent and relevant to prove that the
world won't change its natural course of
things during Msiah
because is talking about the world that
results from the coming of Msiah the
world that Msiah is going to introduce
the reality that Mashiach is going to
bring to the table and one of those
realities is that the world could follow
its natural order. So the proof that he
brought in pedicad holds true for pedic.
Why? What does this mean? Why? So he
explains
if the definition of Messiah and the
days of Messiah is changing nature. In
other words, this is part of the mission
statement of Messiah. This is the
calling of Messiah. We want miracles.
Messiah, we want miracles. We want you
to change nature. In other words, this
is part of the product. This is part of
the package that Mashiach is going to be
a time nature is going to change. If
that's how you define it and therefore
Mashiach makes miracles, the world is
going to be filled with miracles. So
then for sure Mashiach has to make
miracles because this is the only way we
can test him and find out that he's
really Messiah. If this is what you have
to do, how do I know that you are the
person you claim to be? If you perform
that which you claim
to be able to perform. If you tell me
that you're the greatest s if you're one
of the greatest surgeons. Okay, let's
see the product. If you tell me you're
one of the greatest athletes, fine. You
don't test an athlete through a surgery.
You don't test a surgeon through a
marathon or basketball. You say you're
the greatest architect. Let's see the
product. You're the greatest contractor.
Let's You're the greatest composer.
I'm not going to test a composer through
a piece of art or an artist through a
ballad through a song.
How do you test a novi? The says how do
you test the novi? He doesn't have to
resurrect the dead. That's not his job.
What does he have to do? He has to
predict the future. If everything he
said is true, then you know that he's a
novi. Of course, there's a lot of other
criteria for a novi.
Says it can't just be somebody who
predicts the future. He has to be
somebody who's completely completely
committed to Allah to etc.
But why? Because that's the definition
of noi.
You have to look what's the definition
of something. And by that definition,
that's how the test is made. If the
definition of Msiah or part of
Mashiach's message, part of Mashiach's
impact was to change the world order,
then that would be his litmus test. But
the bam believes and the proves to
that's not true. Mashiah doesn't have to
make miral not part of his contribution.
It's not what we need him for. It's not
what we want him for. It's not what the
is promising. It's not his thing.
What is his thing? We'll get to that in
a moment. We'll get good question. We'll
get to that in a moment. But that's not
his thing. So why are you testing him in
something that's not his thing? I'm
going to start testing the neurosurgeon
if he could what? If he could compose a
symphony, if he can direct a symphony,
if he could make blueprints for a
mansion. I need you to make blueprints
for the surgery and get this guy
healthy.
Why am I testing you in something that's
not your thing? You're testing. Somebody
wants to test in a day. You start
testing him in. It's a separate test, a
separate genre.
So says, you're not not going to test
Mashiah in miracles. It's not his thing.
It's not what he has to do. It's not
what we want from him. What do you test
him in that which he has to accomplish?
See if he's accomplishing that.
If that's the case, so now we understand
that the world around him is talking
about a pettic base is the world of
Msiah. That's not connected to miracles.
If it would be connected to miracles,
then you would have to test Msiah with
this. But because the definition of
Mashiah is no miracles. So the world
that he introduces is not a world of
miracles. It's a world of tea. So
clearly when they didn't ask from for
miracles this proof is also good for
pedic that the coming of Msiah does not
necessarily
demand in any form or fashion any bit of
nature.
But now let's explain what this really
means. This is all so to speak the the
technical building blocks. Let's get to
the nish of it. That's going to be
will be
Here
we at
to the to the
and for this you have to realize that
it's all a continuation to the previous
our first series was
we titled it the Rambam's what is Mashia
the Rambam's view part one part two if
you mastered that and you understood
that Well, now you'll be able to
appreciate this. If not, your havana now
will be missing because pericid follows.
What was the raam's infam
deleted the fact that Mashia is going to
be a prophet even though he says it is
truly he's going to be a prophet close
to not a mention here
as it's the
no
what was the point? So you remember in
the previous
theb was mazbear
that the raam here is telling us what
msiach is from a perspective.
The definition of msiach is that is
real.
Messiah is going to bring the world to a
state where it's going to be revealed
that is real.
That's the vert. That's why he starts
off his definition.
Rambam's idea is what is Msiah? Msiah is
telling us that is real
gave the Jewish people and humanity
through the Jewish people a blueprint
for how to live
a road map how to navigate the jungle of
history.
how to pave a road through the jungle of
history and turn the world into a toy, a
world that mirrors and reflects the
divine blueprint. Like a contractor who
builds a home based on the blueprint of
the architect, we are the contractors.
We are the contractors.
Fascinating says that
who's done
an authentic judge who gives a realic
verdict. He's a partner to God in
creation. Why?
You came to me. I'm a judge and I give a
real den
because you're rebuilding the world. God
made a world.
But the world allows for free choice.
The world allows for corruption. The
world allows for abuse. The world allows
for bloodshed, violence. The world
allows for trauma, toxicity. The world
allows for depression. The world allows
for divisiveness, for egotism, for
pettiness, for insecurity, for
narcissism.
The world allows for a person to to
raise to the rise to the greatest
heights and sink to the deepest depths.
God made an amazing world. But now you
have the contractors. We're the
contractors. The contractors
fashion the world. We refashion the
planet so that it reflects the
blueprint. Which blueprint? The
blueprint of Tyra. The blueprint of
Hari.
the completion of that blueprint in the
real world. That's Msiah.
To tell me that part of Msiah is change
nature.
It's very dramatic. We like the
fireworks. We like the fanfare. We like
the drama. But to make that the
condition of Mashiach, you're missing
the point. The whole point of Msiah is
that is real in the real world, in the
natural world, that this is what the
world was created for. So they tell me
now Mashiah has to split seas and
resurrect the dead and make sure the sun
rises from the west and lands and sets
the east
and having people fly like birds. You're
missing the point. Not that there can't
be miracles. If Hashem wants to make a
miracle, he'll make a miracle. But to to
say that's a definition of Mashiach,
you're undermining the whole message of
Mashiach. Mashiach is not a a beautiful
amazing amazing show of God displaying
his infinite powers. He could do
whatever he wants. That's not the
definition. Definition of Mashiach is
the culmination of all of history for
the last 5,000 years.
It's all about the natural world.
Mashiach's definition is to be able to
effect that the world becomes the world
it was meant to be. It's supposed to be
that the Torah is a real blueprint to
live the best life.
To put it in very simple words, Msiach
is here to be able to make sure that the
world lives up to the vision of mitzvah
that everything Hashem said in the how
we should live the 613 mitzvah of for
the Jewish people and the seven mitzvah
for the non-Jewish world that world that
reflects God's vision for the world.
This is what mashik is going to
accomplish. It began with David because
he is the one who unified the Jewish
people, created peace in Israel, started
the build mikdash.
So he's the first one. That's why Ram
calls him the first Msiah. And then it's
completed with the ultimate Mashia
Mashia. That's why we explain the Ram is
so busy comparing to Mashiach Mashia
with why is that relevant in
because that brings out what Msiah is.
It's a new reality. It's going to be a
great time and everything. There'll be
free food and free tuition and no
illness and all there won't be any
crisis anymore and the world will follow
miracles. There'll be amazing stuff. But
the nikuda of Mashiach is that this
world is the most amazing thing about
Msiah. A world in its natural order. The
world that God created with the
limitations of nature.
This is the world that the wanted bevel
explains is the blueprint for
it starts off the Rambam's opening words
are the whole world everything comes
the opening Raam
the whole world is a reflection of his
MS. Will that MS be realized? Will I be
able to look at the world and see that
MS? MS Hashem.
See that a world is a reflection of its
own truth which is God's truth. That's
what is that's what was given to us.
Mashiach is going to be the one to
achieve that. So now to tell me that
Mashia is going to have to resurrect the
dead. Maybe he will. Maybe he won't. The
says I'm not telling you not. This is
not the litmus test from Mashia. What is
prophecy? No, it doesn't have to predict
the future. What is is
that's the criteria like David is father
and he influences all the Jews
that every single Jew will live up
according to will live according to
will get rid of all the oppression and
all the evil and all the negativity that
deny denies and deprivives the world and
humanity and civilization and the Jewish
people from implementing
this is Mashiach
no miracles it's fine no miracles fine
that's what could believe Ben is Msiah
he was getting rid of the Roman
oppression which was unbearable this is
in 135 133 after the common era in other
words 60 a little more than 60 years
after the destruction of the second B
mikdash they didn't ask for a miracle it
didn't turn out with He was killed. The
Jewish rebellion against Rome was cut
down mercilessly, brutally
till today we say in Benshing because of
a memory of what happened after the
revolt
one of the celebrations of
but they could believe Mashia without a
miracle. Why doesn't give other
criteria? Because the other criteria
undermines the whole point. And then if
Msiah is successful in all this, he
builds a B mikdash. So we could now
fulfill the vision of so many mitzvah
you need a B mikdashm.
He brings the Jews back to so we can
live up to the ultimate destiny of the
Jewish people. That's Msiah. That's it.
That is Msiah.
And then he'll fix the whole world. The
whole world is going to be embraced.
Well, Hashem, this is not anything
against nature. On the contrary, the
message of Mashiach is that nature is
begging and yearning for a world of
Msiah. And that's why the Rambam says
when you don't believe in Mashiah,
you're not just not believing in the
you're denying.
Why is that relevant here? So the Reb
explained in the previous
that we learned before this one
because not just trying to make you a
bigger that belongs in
is trying to explain what Msiah is.
Msiah is not just a denial of a
prediction of a great prophet. Mashiach
is the very the very realization of TA
says Mashiach is going to come because
what's Mashiach? Mashiach is that TA is
real. That TA is authentic. That the
vision of God for creation articulated
in is a real vision that's going to
happen. Not just the belief in is that
Hashem commanded a mitzvah that Hashem
told us to keep the Tyra
that this commandment is actually
something that's going to be realized m
fully because this is the true destiny
of reality. This is the purpose of
reality. The purpose of reality is real
and it's going to be realized from the
world re from the word realized.
And we explain this is why the Reb
explains the question of why belief in
Mashiah is one of the fundamental
principles of Judaism wonders about
this. Let's say Msiah won't come doesn't
undermine
big question
I think the last
day big question won't come
there's opinion they're never going to
come back they don't have to do they
have to do God won't bring you back so
you're from you're not why is it we
explained in the previous shim because
Msiah is basically that Titus MS thank
Gu and is one thing
means that the world becomes a world
and therefore Mashiach doesn't begin
where Mashiah comes. Msiah begins with
every mitzvah a Jew does throughout
history. Every
mitzvah that is Msiah. It's changing
that world of Msiah.
Now
that's why in this you see the reb has a
footnote a
which is the previous year we gave
infam what isam's view part one and part
two
I hope it's clear what I'm saying I hope
this is clear because this
is to understand the Ramb.
So now
will now be clearly understood.
The whole of the Rambik about what the
world is going to look like by Msiah is
basically
the aftermath the result of the coming
of Mashiach and what he's going to
achieve discussed in pedal. So in
pedicum described what is Msiach? The
person is going to bring the perfection
of mitzvah and hal into the world. The
person is going to realize the ultimate
vision that hal is going to become the
blueprint that dictates and defines the
design of the world. This is how we're
going to live the Jewish people and it's
going to affect the whole world as the
Rambam says because everybody is part of
oneness. Everybody is part of the vision
of the vision of is that the world
reflects the goodness, the kindness, the
infinite light and the oneness of its
creator comes B and says this is what
Msiah has to do. Now let me tell you
what the world is going to look like.
And that's why in per the Ram says the
Jews will be able to be free to learn
Tyra to delve into wisdom. There won't
be hunger. There won't be war. There
won't be competitiveness. Hatred and
divisiveness will be gone. The will be
gone. The whole world will be immersed
in divine awareness melt away in the
ecstasy of infinite oneness.
This is not a world that needs the
change of nature. On the contrary, this
is the statement that the world that
Hashem created as is can become the
world that he wanted to be. The world
that is reflects the world that ought to
be.
That's Msiach
by telling me that the heaven has to
change, the earth has to change, trees
have to change, nature has to change.
God can make miracles whenever he wants.
But that's not the definition of
doesn't say in if Hashem makes miracles,
then you should put on filling. If
Hashem makes miracles, then you should
live with God. If Hashem makes miracles,
then you should love your fellow like
yourself. Hashem makes miracles, then
you should give charity. If Hashem makes
miracles then you should be a carbon or
you should celebrate Pes
or you should have
is in the world that God made. That's
what M says.
So the doesn't have to bring a new proof
and petty kid Ba's not going to be
miracles. This is definition of Messiah.
So this is what the world is going to
look like. So the Rambam says don't make
it a don't make it an expect don't turn
this into a vital component to
understand Msiah
you're missing the point
and this world itself becomes a world
and this is an inspiring idea because it
tells us about what the real world is
the natural world.
TA is not real when there's miracles. TA
is real in the real daily grind of a
person's life. That's Msiah. Mashiah is
realizing that the em is
so my story that was a famous
the grandson of kbadich married the
granddaughter of the balatana
the mitab's daughter married grandson of
vitakadichv
1807 in Ukraine. It was Friday Pious NS
the month of Civ.
They tell a story that on the way to the
Kupa was Friday. So the entrance to the
Koopa was very narrow.
Only one person could walk through the
door and the holy Badich was walking
with Alterba the Balatanya and only one
could walk through the door. So the
Badich asked the Alterba to go first.
Alterb demanded the to go first and they
had this, you know, little dispute, so
to speak, who goes in first, you know,
the they want to go to the and they're
arguing, you know, who should go first.
So the
and he meant it,
let's go through the wall.
And said,
"Let the door become wider."
It's two perspectives. Let's go through
the wall. We have walls. There's walls.
Walls are only in your perception.
Famous metaphor of the BMP and that all
the walls are only from our vantage
point. You look from the other vantage
point. There's no walls. Let's go
through the walls. Alterba says, "No,
let the door become wider.
This is similar to this idea. Alterba
once said, I heard this from the Reb
many many times and the Reb actually
would always tell this to my father. Not
always but very often. Alterba said,
Mashiach and the gazett. The coming of
Msiah is going to be reported in the
newspapers. Gazettin in Russian is the
newspapers. Now said this in the 1700s.
So he says in the gazette, what did
mean? It's going to be news. Yeah, of
course it's going to be news. If Mashia
is going to win all the wars, it's going
to be news. What what was so the Rebi
used to tell my father, my father was a
newspaper man. He was a journalist for
around 50 years, maybe a little more.
For more than 50 years, he was a
journalist. Many newspapers until he
founded his own newspaper, Dalgal.
So often when the labb would see him, he
would say this with a smile said
and that's the job of the newspaper.
That's the job of we tell him you should
be able to report that Msiah what is
this it's a cute a cute joke I don't
mean a joke it's a it's a some cute vert
I think based on this we can understand
it in a much deeper way the gazette
what's a newspaper I'm talking about a
real newspaper news that's fit to print
I don't mean news that's fit to print in
Gaza from kamas's perspective
I mean news that's fit to print from the
perspective of the real natural world.
That's a newspaper, a news paper. It's a
paper that gives you the news. He says
the of Mashiach is not is saying that
he's going to resurrect the dead
necessarily.
That's not the definition. Definition of
Mashia is it's going to be a newspaper
story.
It's going to be as organic, as natural
as the headlines in the time of exile.
The headlines in the time of exile is as
my father would tell me the rule of
newspaper business is man dog bites man
is not news. Man bites dog is news.
So there's newspaper headlines that
basically define what the world is.
What's happening interesting stuff says
Msiah is going to go into that
newspaper. It's going to fit into the
newspaper. It's going to be news that's
organic because Mashiach's kesh is not
to impose a new world order and say
we're destroying the old world. We're
going to make a new world and of course
in this world there'll be faith. In this
world will be tit. You're missing the
point. You're divorcing Msiah from 5,000
years of history. You missed the point
says there's a Msiah
Miach
one continuum.
It's going to be absorbed and accepted
and integrated into a newspaper story.
How? That's the uniqueness of Msiah.
He's going to show the world that is
natural, that mitzvah are natural.
They're intrinsic to the world. They're
intrinsic to your psyche. They're
embedded into your DNA. It's the most
organic, holistic, healthy way of
living. It's called living up to your
potential, living up to your true
nature. It's like a nutritionist who
basically explains to you but based on
your genes and based on your blood types
these are superfoods
these are horrible foods and these are
new new foods par foods mashiach is not
going to impose on the Jewish people in
a way that it's alien to them he's going
to reveal that this is it
this is the healthiest way of living
this is news mashia the gazette and it's
going to be integrated as a regular news
story because mashia is going show that
this is the true calling and nature of
reality. It's a divine world. If it's a
divine world, the world that is will be
able to live up and reflect the world
that it was meant to be, the world that
it was that it ought to be. Every person
will be able to live with their own in
inner infinite light, divine light,
which is the essence of who you are, of
who I am. And that's the blueprint of TA
Valtman.
I want to share with you what the Reb
says in footnote 64.
This gives a gishmach in the Rambam's
language in pedicural. He says don't
think Mashiach is going to do miracle.
Don't think Mashiah has to do miracles
and he's going to or and has to
resurrect the dead or change the world.
Why does he choose these examples? He
has to resurrect the dead.
The answer is because he's actually
talking about things that's going to
happen when Msiah comes like
but it's a second step that's going to
happen later in Mashiach and it's not
the calling of Messiah himself as we
will soon see what that means. We will
soon see what that means.
I just wanted to mention that another
question he raises in 68. Why does the
Rambam begin pedic B? Don't think that
Mashiach is that there's going to be
miracles when Mashiach comes
if he already proved it in pedic.
So obeys he could just say when Mashiach
comes
why does he say
he says because he uses the word al not
alas in pedic
he says al
in pedic he says al yala al why the
changeh now we understand in pedicid al
if he has to prove it from a place of
das don't think mashia has to make
miracles in pedic we already know that
but
he says
the and the desire of
the says about him
higher than other
so the tr is that everything in the
world is going to change so the ram says
no even that's not the it's not what
you're looking for Alhale
the Ram is coming to negate that too.
It's a deep vortal
das we already took care of
al the emotional the
okay
now all the questions all the questions
are now answered everything
you base
Now we'll understand very clearly the
view of the about all the and all the
what's going to happen comes
forchech.
Marshall,
oh my
now we'll understand everything.
The Rambam has no problem with every
statement in Tanakh and in Kazal that
there going to be miracles when Mashiach
comes.
He just doesn't hold that that's the
definition of Msiah's coming. Hashem
will do various miracles at a later
stage in Mashiach when he so wishes. And
that's what the Nim are talking about.
The barren fruits will prod baron trees
will produce fruits. Yeah. It's not a
marshall.
It's yeah it's not a martial we'll do
the undomemesticated beasts their nature
will be transformed or they'll be
eliminated
not a mush
other you'll find that doesn't say it's
a mshel
could be it's not a m
so why does he say the wolf will live
with the lamb is a marshall so let him
say the wolf will live with the lamb
just like later what's the
What's the problem? This seems to
undermine the whole is saying that even
the agrees that there's going to be a
later stage, a second kufin mashia's
coming. It's just not essential to
Mashia's coming. It's not part of the
first stage of Mashia. It's not the
definition of Mashia, but it can happen
later. So just save it. Garvis is later
just like
said no no no. Where does it say?
What does it say?
Open up.
What does say
such a
aer
a branch a trunk will emerge from the
stem of yeishi.
A branch from his roots will blossom.
The spirit of hashem will dwell on him.
These are sukim that are dealing with
Messiah himself.
I know there's nothing to know these
areim that are dealing with Messiah
himself. Mashiach's coming and there it
says vagarim.
So if the Rambam holds that the wolf
will live with the lamb is literal then
you have a problem because these are
talking about Msiah's coming Mashiach's
emergence and it says clearly the wolf
will live with the lamb which is
undermining the whole idea the whole the
whole foundation of the Mashiach doesn't
have to make miracles and the world
that's going to reflect Msiah's coming
the world that Mashia is going to
introduce is not a miraculous world it's
a natural world it says the wolf will
live with the lamb so they're says
that's a metaphor.
That's a metaphor. And all the other
statements that are connected to Msiah's
coming that seem miraculous are all
metaphors. And we'll see what those
metaphors mean. Now, the Reb says, "Why
this metaphor does the Raom explain?"
Just like all the other metaphors, he
says, "Let's wait till Msiah comes." He
could say here, too. The wolf will live
with the lamb. It's a metaphor. When
Mashiach comes, we'll figure out what it
is. Why this one does the Rambam choose
to explain and decipher? So the Reb
says, I'll tell you why. He's not coming
here to explain the metaphor. He's
showing what Messiah is. This statement,
the wolf will live with the lamb
actually shows us what Messiah is. And
that's why it says right after,
you want to know who this Msiah is? He's
going to be the one who will make sure
the wolf will live with the lamb. What
is that? That Jews will be able to sit
and learn Tyra. That's what it means.
That's what Mashiach is.
This Marshall shows us the definition of
Mashiach. He's going to create a world
of peace
in nature. in nature where the nations
of the world will all embrace our
oneness. We'll all embrace the truth
that we come from one source that we're
all connected with each other that we're
responsible for each other that we ought
to live a life of goodness and morality
and ethics and compassion and kindness
they won't oppress innocent vulnerable
people so that the Jewish people will be
able to immerse in and etc. the gur the
wolf will make peace with the lamb.
That's why he explains what this mushel
means because this actually defines the
calling of Messiah right when he comes
not at a later stage. All the other all
the other kazal that are not defining
Msiah's coming into the world they're
talking about prophecies of the future
the Rambam says yeah they're all literal
it's fine I have no problem with the I
have no problem with I have no problem
with any other
at a later stage in Msiah in Mashia a
later stage and we don't only mean later
in time later in concept very important
doesn't only mean later in time you'll
See clearly it means later in concept as
we'll soon see time is not so relevant
here later in means it's not the
definition of Msiah's coming it's a
different it's a different it's a
different
in 74 he says an interesting
says
he should have said
he says
you know why now it's here because
there will actually be miracles
those
that speak about miracles and they're
talking about the of Messiah Mashiach
himself and Mashiach coming the Mashiach
that's a mshel because Mashiach doesn't
have to bring with him any miracles and
the miracles that the predicts with
Mashiach's coming are are metaphors
there's going to be miracles Elon is
baron trees will bear fruits. Um
uh wild beasts will not devour anybody
anymore or they will be completely
eliminated.
I'm going to say if you'd gimmel by
heart this also clarifies the difference
of the gmor and the gummor says all the
last lines invis all barren shre in are
going to be loaded with fruits
what does it indicate that it's not
natural it's like a special miracle init
this is talking about the first era of
msiach Because according to the opinion
not the Rambam's opinion there's going
to be miracles in even in the beginning
of like the says and that's why it says
the fruits in will grow even on barren
trees but it says they will be loaded
with fruit sounding like it's not their
natural state it's a unique exceptional
miracle in Israel that's what the
gmorrah holds in
that's the opinion
the kayan says All barren trees will
produce fruits intimating that this is
going to become the nature of the trees
like he explained earlier in the and
intimated it's going to be in the whole
world not only in this is referring to
the second era of Msiah where there will
be changes in the natural order like
there will be and therefore the nature
of the barren trees themselves will be
transformed into trees that produce
fruits where the garing is talking about
aesh that will be in the first kufa
according to those opinions that hold
that even in the first kufa there's
going to be miracles Like the rivet
which follows the garra the raom follows
the raom also holds the barren fruits
will barren trees will produce fruits at
a second kuf a second error in the time
of mashia
according to this all the questions of
the mishna
from
are answered beautifully
everything is take a look you'll peace
for
[Music]
move on.
Now everything is answered
that the only difference between now and
Mashiach is in other words all of nature
will be maintained. It's just that Jews
will be free. This indeed is talking
about the first era of Mashiach's
coming. And this is the definition of
Mashiach's coming. He doesn't have to
perform miracles. The world doesn't have
to change. This is not part of the
conscription.
Everything will be exactly as it was
before. But the world itself will say,
"Let's learn. Let's serve Hashem." The
world itself will organically embrace
the vision of Tyra. This does not
necessitate barren trees to produce
fruits. This does not necessitate the
dead being resurrected. This does not
necessitate anything that presently the
laws of science, the laws of nature
defy.
Remember nature and science are
progressing quite I should say
miraculously soon. They want to double
and triple the lifespan. And scientists
are talking about eternal life from a
scientific perspective.
But nothing that has to defy the nature
of what we can relate to and accomplish
through our natural devices. There'll be
world peace. Yeah.
Because that's who people really are.
That salame the divine image and every
person will emerge. Mashiach is going to
bring it out.
The soul of the universe will come to
the four. So ta will become the
blueprint that defines reality.
That's the first era
quotes the second that argues with that
all the prophecies are about not
something else. That's the second era of
Msiah in the days of Msiah. Just like
there's going to be which agrees with.
It's one of his own 13 principles of
faith. When is that going to be a second
era? You'll have also all these navas.
According to this, we understand why the
Rambam could say that if you go out with
weapons on Shabas, your
because the PK says they're going to
beat their swords into plow shears,
which is going to happen when Msiah
comes. The Rambam believes in that. Ah,
it's a miracle. They're going to take
all the weapons and beat them into plow
shears. The Rambam says, "Yeah, in a
later era during Msiah's coming, it's
all going to be destroyed. All weapons
will be obliterated from the memory of
the universe. And because at some point
it's going to be obliterated. This means
that it's not an ornament. It's not
something to de to to brag about. It's
not something to decorate you because if
it would be decorative, then it should
have remained for eternity. The fact
that the says one day there's going to
be no swords anymore. So this is not
something to carry on Shabas as an
ornament.
Ah, you'll ask a question. Take a look
in 76. What about the first era of
Msiah? If there's going to be peace, so
why are they going to have swords? So he
says in the first era of Msiah, the says
there won't be hunger. There won't be
war. True, but it doesn't mean that
weapons will be obliterated from the
world because why won't there be hunger?
Why won't there be war? Because the Raam
says there will be so much goodness in
the world. The delicacies will be so
common. So therefore, there won't be
hunger. You know, everybody will reveal
their full potential and will be able to
use the resources that God has given us
on earth to their fullest without
manipulation, without narcissism,
without some governments being corrupt
and selfish, without theft. The highest
angels of human nature will take over.
So therefore, in reality, there won't be
hunger, there won't be war. But it's not
that the nature of people will be
changed. It's not that there won't be
any weapons in the world.
And he brings different sources from
Tanakh where there was a concept that
people played with weapons. You can also
play with weapons even if there's no
war.
The obliteration of weapons that it's
all going to be obliterated. That's
already mish a different type of world.
And that's the second kof of Msiah.
The Reb says, I'm going to say it
outside. This answers another big
question. If you look in Gmorra in
Islam,
he brings a list of opinions of in the
name of one of them is that the
prophecies are about Msiah and
which was the contradiction we spoke
about is true.
But he continues that also says that all
the prophecies are talking about ballet.
Sadikim are in a level that is
completely beyond. Nobody can appreciate
how high they are. And the Gmorra says
argues with that because he holds that
baluva are higher than sadikim. Where
balichu stand sadikim can't stand. The
garra brings both of these statements
together. It seems like that they're
connected that just like in the name of
unhols just like
holds that the are said about Msiah
unlike who says the only difference is
Mali is the same is true that the are
said about Baluva but sadikim are higher
here again we have a major problem the
Rambam quotes inv
that the are about Msiah but he also
says that
one is in
again an inherent paradox in itself but
according to this whole it's understood
because who says that sadik greater than
baluva is based on his opinion that even
in the beginning of msiach there's going
to be the obliteration of
like the gammor says in even in the
beginning of msiach there'll be a change
of nature
holds that the nuis that are set on
Msiah are right away in the beginning of
Msiah
and he holds that are not as high as
the holds in the beginning of Msiah
like that
even though later there's going to be
so therefore he has no problem with at a
later stage but not in the beginning so
therefore the is not following following
his path and he could say that what that
sadikim are not greater than balicha
that are far greater than sodik.
We now come to the last stretch of the
from until the end. There's one last
point that the makes
and because of time constraints I'm
going to say this by heart
after everything said and done there's
still something missing.
What is the explanation in this second
era? If indeed we were right that the
whole uniqueness of Msiah is to reveal
that
that the world the way it is is a kali
is a conduit for the fulfillment and
realization of mitzvah. That's the whole
idea of Msiah.
So why is it that the kazal and the
tanak are introducing us to a second era
where we're going to obliterate the
nature of the world?
What is the cause that's going to change
everything? In other words, this seems
to undermine the whole concept of Msiah.
If the MS is that the wholeish of Msiah
is
what to reveal that the world itself,
the world that God created
is a kali is the canvas on which the art
of can become imprinted and formed.
So why t do we talk about a second
error? Isn't that undermining the whole
idea here that we say no there's going
to be a second error where all of nature
is going to be changed and and what's
going to cause that?
So you'll say well it says there going
to be and it says that there's going to
the barren trees are going to produce
fruits and it says that there won't be
wild animals. So it says but but why
does it say what's the havana in this?
Why is this necessary to the plan? The
plan of creation was there should be a
world and that world should be a world.
So we now come to the last step
has a letter called
in
the Rambam throws us a bombshell and he
says I wrote in Mishna that the wolf
living with the lamb is a metaphor. I
just want to tell you what I wrote is
not absolute. Maybe it's not a metaphor.
Whoa.
That's what he says.
He says what I wrote in Mishna is not
absolute.
Maybe it's a metaphor. Maybe it's not a
metaphor. Maybe the wolf is really going
to live with the lamb. Now, that seems
to undermine this whole
the whole was saying
that the Rambam's point is that Msiah's
coming is not about miracles.
It's about the fulfillment of
to say that it's about miracles is
really missing the whole point.
The gather of Msiach is
to introduce into a world the way it's
not it's not like Mashiach can do it.
That is Msiah. That's why it's the
fulfillment of it's the fulfillment of
God didn't make the world and make to
make miracles. Didn't give Harina for
miracles. The kesh is that the mashia is
going to be in a world that's going to
be hogy. He's going to reveal he's going
to reveal
in the natural world.
Suddenly
he's undermining everything we
explained. He's saying no it actually
may not be a metaphor. So the wolf will
live with the lamb. So right when mashia
comes
the world order is changing.
If you say is saying it like a in other
words doesn't have to make miracles I
mean it would be nice if he does but
even if he doesn't we're gonna let it
pass. So then in he's saying you know
what maybe
there'll be miracles I'm not sure
but late what we explained earlier in
the
base that the raam learns that you have
to explain that the prophecies that are
talking about Msiah and his coming are
not about
because the gather the key word here is
the gh the definition of Msiah is to be
able to integrate the blueprint of into
a world that is
that is the definition and the
contribution of Msiah
associating that with a miracle is
actually undermining this vision. So we
have Arabic problem clearly doesn't
agree with this clearly says that it's
possible that Varish is literal.
So the reba now says let's let's
fine-tune the explanation a little bit.
There's a famous gimor in Sanhedrin that
poses a contradiction.
The puss says in in den
we're going to go with clouds of heaven.
The pik in says mashia is going to come
on a donkey.
So he says if we're if we merit it's
going to be with clouds of glory if we
don't merit it's going to be mashia will
be a poor man riding on a donkey and the
garra goes through different
contradictions about msiach and the
gmorrah says this is the way to
reconcile it or if Jews are there'll be
clouds if they're not be
this means that the gmorra itself is
saying that in the days of Messiah
there's actually two possible paths. If
the Jewish people are in a state of
zahu, they have they have a merit or
zahu, they're refined, then the very
same realities can happen in a
miraculous way. Instead of coming on a
donkey, we go on the clouds. Instead of
taking our cars or our airplanes, we go
on the clouds.
And this is one of the ways of
reconciling. The Reb says another major
contradiction.
There's a big argument.
Who's going to build the third ba
mikdash? Rashi and
Zar and other sources say the third
Bikish is already ready and it's going
to emerge from heaven.
Do you shall migilla
and the medish in other places
says Mashiach is going to build the B
mikdash and that's what the Rambam says
the Rambam says clearly in chapter 11
Msiah is building the B mikdash
Is this an argument? The Reb says no.
The Gor the Gmorra's answer explains
this. If it's going to be mish will come
down from heaven. If then human beings
will build the B mikdash. Msiah will
lead the Bikdash is building.
So it's not a contradiction. It depends
if it's going to be Zah or it's going to
be Z.
The Rambam says Msiah is going to build
the basikdes.
Why? Just like the Rambam says that
there won't be a change of nature when
Msiah comes because the Rambam is
talking about the basics of this is a
safer of
what does Jewish law say about Msiah? So
the Rambam gives us the essentials.
Jewish law says there's going to be a
time that the whole blueprint of TA is
going to be realized fully. That's
called Mashiach and that's why the
Rambam puts this at the end of his whole
we explained in the previous inf of
why does this at the end at the end
because Ram is trying to say this is the
end goal this is the grand finale that's
the basic definition of Msiah and this
doesn't have to do
even if the Jewish people are not in the
highest state this is what is saying
there's going to be a time that you
believe we believe in that the is going
to be realized fully.
The gul coming through clouds
coming down from heaven. Jewish people
being in a different level. This is not
a clear everything is
this is our choice. Every person has to
make a choice. This doesn't talk about.
So when the Rambam is describing the in
a way that is necessary according to
Allah independent whether it's going to
be or
the Rambam gives us the definition of
and is not necessarily going to be any
miracles the world is going to emerge as
a place without as a place that fulfills
let's explain this a little deeper
the is not trying to tell
Shalom that the Jewish people are not
going to be in a place of and therefore
we're not going to have all these
miracles of the clouds of the Bdish
coming down. No, the Rambam and we go
back now again to the key issue here.
The Ram is trying to explain the G of
Msiah.
Maybe there's going to be amazing
miracles. The Ram himself says maybe the
wolf will live with the lamb. I have no
issue. But it's not the gad of Messiah.
The of Msiah in the way ta looks at
Msiah is that the blueprint of MMI is
going to come to full fruition. For this
you do not need to change the world the
world's nature. We don't need barren
trees to produce fruits. We don't need
the dead to be resurrected. Mashiah
doesn't have to show miracles. Doesn't
even have to predict the future. The
kdesh of mashia is to show that the
organic state of the universe is one
that will that reflect tyra and
therefore it's going to reflect tyra and
he's going to achieve that in reality in
the whole planet for the Jews in the b
and ultimately for all the non-Jews it's
going to be a unified world and that's
connected precisely to a world that's
the world in which is realized the
doesn't say build the bd when miracles
happen
gather all the Jews Israel when miracles
happen. No. Mashiach will achieve this
without miracles. If Jews are in a state
of zak, Hashem is going to choose to
show miracles to show his love to ch
show his affection to elevate the world
even to a higher level. But that's going
to be an extracurricular activity. The
rabb is not trying to say there won't
be. No, there'll be there'll be and
everything will be miraculous. That's
why he says in his letter, maybe the
wolf will live with the lamb literally
have no problem. I we just explained no
that undermines mashia. There's two
of it's not necessary.
That's not the definition of mashiach.
The definition of mashia, the of
mashiach is the ms of mitzvah that when
I do a mitzvah today, I'm creating the
world of mashiach. I am the contractor.
We are the contractors.
crafting, molding,
sculpturing
our physical landscape, our bodies, our
environment, our universe, our homes,
our families,
sculpturing it into a world that mirrors
the vision of Mamemed Hari, the vision
of mitzvah. That's Msiah. That's the
definition of Msiah.
Jews are in a state of zaldic.
is going to say I want the wolf to
literally live with the lamb by
introducing a higher divine energy that
defies the natural order
and it may happen the first day of
Mashiach's coming if just like we'll go
with clouds
but that doesn't describe the definition
of mashia and that's why
the raam doesn't speak about this he's
describing what is according to msiah
what mashia is according to I'll give
Just an example with so Yeshua asks in
Shabas
why the oil had to burn for why the oil
have to burn eight days
you're allow if if most of the if most
of the kay you could do the carbonus and
tuma
so he says why they need it why they
need this whole miracle so the oil was
to so there's different answers to
Yeshua says you're right hashem wanted
to show his love for the Jewish people I
don't want you to do the mitzvah
halfhazard. I want you to do the mitzvah
in a perfect way. I want you to have
pure oil, not tom oil. So for eight
days, the min was burning. It's a
miracle. Yeah, that's what I want. So
that's what the says when Jews are in
Hashem is going to want to show
the love of of
therefore there'll be miracles.
The same is true with the bamed
says Mashia builds the B mikdash. He
doesn't say that Mashiah won't come down
from B won't come down from heaven. No
that's the BT
wants Msiah to build a B mikd butt is on
every Jew we have to build a B mikdash
and since Msiah is going to restore the
world back to the vision of the B
mikdash is going to be built. It's one
of the mitzvah. We don't build a B
mikdash without Msiah. When Msiah comes,
we build the B mikdash
and we bring the carbonas.
If it's going to be Zah, there's going
to be an additional element that in this
B mikdash that we build, there's going
to come down and be manifested the
heavenly B mikdash. But that's not the
definition of Allah. According to all of
this, we now understand why the second
era is a must. It's not just a
voluntary. It's a must because since
after Msiah comes anyway he comes.
The Jewish people won't have any
oppressors.
Everybody will be at peace with each
other. So we won't have an oppressor
outside to the Jewish people will go
back to their organic state and they'll
be immersed in mitzvah and the whole
world even the nations will be immersed
in divine awareness. The world will be
filled with the knowledge of God like
water covers the sea. In other words,
the greatest state of Zahu. So
automatically, it's going to bring the
second era of Messiah when nature will
be suspended and there's going to be
miracles including.
So in the end of Mishna is descri
describing the definition of Mashia
according to he's explaining the
situation of the world of
because that's the definition of
Mashiah. But in the letter of he adds
something and this gives more insight
into the Mishna that what I wrote there
is not absolute. Why? Because if the
Jews are in a state of zahu, so then
then even when they're still in gulos,
if they're in a state of zah, even when
they're still in gulos,
right? When the gula comes, there will
already be a special revelation from
Hashem which will suspend nature and say
already in the beginning when they leave
Gulos and go with Mashiach, it's already
going to be wondrous and miraculous. So
according to this we answer the question
why the need for a second era why mix in
a second era first era sh malus is great
because we explained once there is zah
there's a whole different level
and once there's the first era of mashia
this for sure going to be zah
so then it's going to usher in a second
era where the world is going to be
elevated to a place that's beyond nature
but that's a second era above and beyond
the definition of msiach But according
to this we also understand that if there
is zah before that so then already right
in the beginning hashem may choose to
bring the miracles so therefore the wolf
can live with the lamb even in the
beginning
doesn't mention that he negates that
because is describing what's the
definition of mashia definition of
mashia is to bring the world that is to
the world that can be according to
nature based on the vision of but with
then there's a whole new stuff can
emerge. God, we go above our nature and
God could suspend his nature and then
already immediately says
the the wolf can live with the lamb and
say
I do know a few big note big footnotes
that we did not have a chance to deal
with. One is the story of Kan building
the Bikdash and one is the story of uh
how the Rambam learns and learns. These
are long footnotes that really deserve a
separate cheer.
I wish you all a wonderful day. Let me
take a few questions if there are.
Okay, let's see the mat. A few
questions. We'll take five minutes of
questions.
Oh, I see on the yeshiva.net 15
questions, 20 questions.
Why do you ask about intra
contradictions in the Rambam? People can
change their minds. It's true. People
can change their minds, but the Rambam
redid his safer in a few versions. So,
generally, he should have changed. Once
he changed his mind, he should have went
back and changed it inv the fact that he
didn't mean it seems to indicate that
even in the conclusion you could
reconcile and
is the Rambam saying that there's a
potential Mashiach in every generation
and therefore if Mashiach does these
things he's assumed to be Msiah and then
if he's successful he is certainly
Mashiach. Yeah. Well, listen.
We await Mashia's coming every day. That
means this can happen every single day.
Yeah.
Yeah. One second. Mashia. Yeah.
That's my question. After you.
Yeah. Mashiah will make the world a toy
world, but there won't be any miracles.
Is that possible?
Isn't that the greatest miracle? It's
the greatest miracle in the sense that
the whole ty will be a tid world. But
it's not a miracle in the sense that we
have to split the sea or we have to defy
the laws of gravity or we have to
obliterate death or we need that the
laws of botany should be transformed.
You understand? The whole point is that
the natural world organically
embraces. Let's talk about our personal
lives. Can I live a life fully aligned
with mitzvah without changing my nature?
The answer is yes. Do I have to fight my
sahara? Yeah. Do I have to deal with my
trauma? Yeah. Do I have to deal with my
narcissism? Yeah. Do I have to deal with
my toxicity? Yeah. Do you want me to
enumerate all my problems?
I have to deal with it. But could I live
a life aligned with like says,
"If I want the next minute, can I be a
next hour? Can I be a Benia?
I may have negative thoughts. I may have
temptations, but I could live up to the
vision of I don't have to become a
superman.
You get it? It's true individually. It's
true about me. It's true about you. It's
true about him. It's true about her.
Mashiach is going to inspire the whole
world beginning with the Jewish world to
live a life fully aligned with the
blueprint of the
doesn't have to suspend nature. You
don't have to split the sea. The sea is
going to split.
He speaks about the sea splitting.
Okay, that may be a metaphor going to
the because that's the same. We have to
know what that metaphor is. He says to
wait. Great question. Great question.
Individually for me to live up to I
don't have to change my nature. I don't
have to become superman. If yes, I'm
undermining matra
says I could live up to tyra and I say I
can't change my nature. God says whoa
whoa whoa whoa I made you w or yank or
David or
or
I made you
and I'm giving you. So you say no no no
no the taid was given to me when my
nature is changed. When I become
superman and when I'm completely
cleansed and when I become and when I
have a soul like Mosha then I'll keep
fully. What does that say? That saying
is false. Shem gave you taid today. He
gave me taid today and he says you the
way you are today with your nature you
could live a life of ta. Saying
otherwise is undermining the truth of
ta. Tada doesn't apply to the real
world. that applies to a fictional
world.
It's contrary to the whole that's the of
the
msiah is the realization of this truth
is for the real world for the natural
world.
I could live up to tida without changing
my nature. The world can live a tida
world a ta life without changing its
nature.
This is the definition.
You're saying this itself is a miracle
is different type of miracle. It's a
different type of miracle. It's an
organic miracle. It's a miracle from
within.
When I go into a Jewish home on Shabas
and I see peace in the home. When I see
a child sitting and learning olive bays,
I see a to world. Good. That's Msiach.
That's Msiah in the micro.
And when that home is saturated with the
ghoul, the consciousness, you're right.
And when the world is saturated, that's
Msiah. That's what Alterba says it's
going to say in the newspapers.
How are we going to get the fake news
outlets to broadcast this this news of
Msiah?
Mashia will have to figure it out.
I don't understand. 85% of Jews today
are not observant of Tyra. There is
still sin. There's still hatred. If Jews
can't get along,
what can we expect from non-Jews? So,
what's going on? All these rules are not
being realized. The coming of Messiah,
you think, is going to change any of
this? How is he going to change all of
this?
It's a good question. The answer is if
TA was alien to the universe, you're
right. But the whole point here is that
is the blueprint of the
it's the real design of the universe.
The universe is built on Tyra. The
Medish says that the Tyra is the
blueprint for the universe. So a world
that reflects Tyra is a world that just
reflects its own blueprint. It's like
fixing up a house to reflect its own
blueprint. Getting all the pipes in the
right space. So it's really bringing
back people to their own internal
chemistry and nature like the Raam says
in Hilgish in chapter 2 that when you
force a Jew to give a get even if he
says he doesn't want to but says that he
has to and you force him and he says I
want to externally it's a kosher get
it's not called coerced why why you beat
him
so says because it's what he really
wants
his
hijacked him. He says, "I don't want."
He really wants he's says
the words of the
so when you force him and he says I want
to say that I want is authentic because
that's what he really wants even though
he's screaming and later he's going to
say I really didn't want I just said it
because they they you know they they
forced me to say it. Mashiach is gonna
bring out in every person their MS.
And you're going to see this is the
healthiest way to live. And you know
what? We're seeing a lot of this today.
I maybe I mean,
you know, maybe this is a little bit uh
a little bit gutsy to say, but I think
it's true.
It's very hard to find people today
that run away from mitzvah from a place
of complete serenity and health and
happiness.
We don't see that the Sahara. I don't
see it. There's always a trauma. There's
a pain. There's something broken.
It's like I love my life. I love myself.
I'm confident and I hate mitzvah. We
don't see that the anymore.
The abandonment of TRA mitzvah is coming
from a place of brokenness. In other
words, if I can only make you whole,
you'll embrace Tyra.
And that's what Mashiah is going to
reveal. And we see this happening now. I
think
weapons can be decorations. Look at the
seek, the seek religion. They carry
weapons, kerban, knives, swords. It's
part of their everyday non-combative
garb. That's the argument between
the
spoke in the United Nations and I
remember he demanded to have his gun.
You're not allowed to bring a gun to the
UN. He said this is part of the garment.
It's part of the decorations.
He also won a Nobel Peace Prize.
By the way, the Wolf and Lamb exists
today. It's a kosher steakhouse in
Manhattan called Wolf and Lamb. Yeah.
The problem is they're both dead in the
restaurant.
But I know it. Yeah.
Messiah is the time the Ram says all the
Jewish people will return to Israel.
Follow all the commandments. They won't
have interferences from the exterior
world. No pressure, no oppression, no
anti-semitism. This is the same as now.
follow the commandment but there is
exterior pressure interfering with our
doing so if so why did this not take
place with
why was he engaged in a war there was a
diaspora there was a Jewish population
varying adherence but that was not part
of the report of that time evaluating
bar success or not does Mashiach have to
be successful as a military leader which
is the determining factor great question
Jeffrey
and the answer is if you'll read the
Rambam chapter 11 the Rambam
makes it very very clear the Rambam says
that Messiah
needs to be immersed in Tyra influence
the whole Jewish world to follow Tyra
and fight the wars of God
which we understand will remove the
oppression if he's successful and he's
triumphant
and he builds the B mikdash and he
brings the Jews back to Israel. He's
certainly Mashiach and he will fix the
whole world.
Bar started the process.
He engaged in war against Rome. Rome was
oppressing the Jewish people in
unbearable ways. Massacres,
torture, crucifixions,
selling survivors into slavery where
their lives were completely subjugated.
of course destroy the bas burning
Jerusalem murdering hundreds of
thousands not millions of Jews you could
read Josephus about it
was 60 years after the destruction of
the second B was destroyed in 70 bar's
revolt is around 132 it continues for
two and a half to three years
approximately till around 135 135 Rome
completely cuts down the rebellion is
killed
and hundreds of thousands of Jews they
estimate Roman history of more than 500
100,000 Jews murdered by betar and
around the area
was ultimately murdered by Rome
but he began waging war you know that
people used to deny reality and few last
few decades archaeological excavations
in Israel produced letters of letters
that he wrote a you go to the museums
over there you could see you could see
you could see it on the web he he sends
a letter he asks that they to deliver
the four minimum for Sukus on Estre and
Lul of for his soldiers and his soldiers
I think ini
letters of Shim Shim Ben Kuziva
you could read them literally it's it's
decipherable original letters from and
there's the coin that he minted
he fought he was very successful there's
even there's even some who say that he
started to rebuild the third Bikdash
obviously didn't materialize He was
killed. But they saw the process. He's
fighting the wars and he was winning.
Mar was winning. He obliterated, I
think, two, one or two complete Roman
legions, which was unheard of in the
history of Rome. He was unbelievably
successful. In fact, he liberated
Jerusalem for a while. So they looked at
Bara. They said, "This is it."
He was an apparently aided Isaac
mitzvah. He's fighting the wars. He
didn't yet finish building the bdash. He
didn't bring all the Jews back to but
they saw it happening.
So believed he is Malik Mashiach. He was
sent by God to liberate the Jewish
people. He is the man and he didn't need
to ask him for miracles. The disagrees
with the Raom. It's a whole separate
discord. The RA says they did want a
miracle from him. But the Rambam clearly
holds not
leak
was killed. He was killed. The rebellion
was cut down. Of course, there was no
bame. Jews didn't come back to Israel.
There was no peace. Roman oppression
continued. So, obviously, it didn't turn
out to be Msiah. But the Rambam doesn't
say they all made a mistake. Cuz if the
Rambam would believe they all made a
mistake, then how could you prove from
there that the that there were no that
they don't need miracles? Maybe that was
their mistake. They should have asked
for miracles. The Rambam holds that they
looked at and from a perspective, they
had room to believe that this is indeed
Msiah. And he says it just didn't work
out because of sins.
What about Mashia Benf and Mashia Ben
David?
It's a whole separate suggest.
Obviously, according to the it's not
part of the of Msiah and therefore he
doesn't mention it here. It's a whole
separate sug. It's not for now.
Okay.
All right.
Yeah, you can ask.
Ask ask.
I got two questions. So, is Mashia going
to be like different from the world when
he comes to change the world?
Yeah. The rabb says will build
and
say is going to come down from heaven.
It's a interesting sug
if will build will come down from
heaven. Later he explains deeper that
even mashia will build a bik because
that's the mitzvah according to but if
it's a state of z it's going to be a
different mikd it's going to be a
heavenly bd that will be manifested and
will shine through the earthly bd so the
two will be fused together
question if msiach is that the world
itself
will work with mitzvah so why do we need
the mat of or the second to be above of
nature. What's the advantage of going
above nature? The world itself is a
beautiful place. Excellent question.
Excellent question. But there's no
question that tea is tim tea is the way
the divine energy is condensed and
compressed
in a form and a mold that is dictated by
the laws of nature, which is a
particular limited perception of the
universe. If you're familiar a little
bit with the world of quantum physics,
you know that nothing is fixed without
observation of the human being. And our
observation of reality defines a fixed
reality which we call nature. On a
quantum level, you talk about
probability. Something could be here and
there simultaneously. Schwinger's cat is
dead and alive. Light is a particle and
a wave simultaneously.
You can't talk about fixed models. What
does this mean? I mean, I'm just giving
an example that even in deeper levels of
physics, you're talking about a a
universe that is beyond nature. So, as
the doors of perception are cleansed and
the world is elevated to a higher space,
then nature doesn't become a fixed
reality anymore.
Because when we see that the whole world
is divine consciousness so that nature
and miracles are fused. The garra says
the one who said that oil should burn
could tell vinegar to burn. So says the
words are the reason that vinegar can
burn and oil can burn.
There was no money to buy a shabas
candle and his daughter wanted to light
shabas candles. It was vinegar instead
of oil. She was crying. So said whoever
told the oil to burn will tell the
vinegar to burn. So says why Misha Omar?
He could have said God will make the
vinegar burn because the chemistry of
oil is made up of Omar the DN the
spiritual divine DNA.
The letters of Shinme
capture the divine chemistry that
constitutes the chemistry and makeup of
oil that allows it to burn.
It's vinegar has a different chemistry.
That's why it has a different name. It
has a different channel of divine
energy. Misha Omar, the same one who is
the author of this sequence of spiritual
DNA, he could be the author of a
different sequence. If you relate to the
divine level of reality, the letters
could be changed and then you could have
vinegar burn. So, a nest represents a
higher level of reality where we're in
touch clearly with the inner divine
energy. So therefore tea is just one
manifestation of reality and there could
be nissim as well.
You change your mind and you change your
mind.
In physics Max plank once said that
matter we used to think consciousness is
a derivative of matter. Today we know
that matter is a derivative of
consciousness.
You understand? We used to think
consciousness is a derivative of matter.
matter exists and that's why I
experience it in a certain way. He says
today is the opposite.
Matter is a derivative of conscious
because I think it exists. It exists. My
perception of it is what defines it. If
I would have microscopic eyes, if I
would have spiritual eyes, if I would
have deeper eyes, I would see something
else in matter. It would be something
else. So that's the idea that tea is
amazing. And the first task of Msiah is
to reveal
how do you know there's a world
is the realization of
then there's a deeper state of reality
that z also comes from the word z
refinement the once explained in that z
doesn't only mean merits it really means
z When our eyes are refined, when our
nature is refined. When the world is
refined, then we're not fixed in tea
anymore. It's a different world.
It's a world of infinity. So therefore,
are fused. So that's why we're
explaining that the definition of mashia
and is all about.
But then there is this which will allow
the world to be elevated to a higher
space. That's the second stage of Msiah
which includes and that's why the says
in perhaps even in the beginning they'll
already be that if there's they can be
that
way.
Yeah.
I got one question.
Um questions. The questions here are
about this year. The questions about
other things you can email me privately.
You can email me rabbi ytheash
yeshiva.net and I'll address questions
not about this year.
It's on this why
do
no theam says that mashiach is not going
to do a
raum says it. I there's going to be
resurrection of the dead. That's pretty
miraculous.
At least the way we see it now. Some
people are saying already that soon
science will figure out how how to uh
how to resurrect the dead with the DNA.
But uh
but but is so that's what he's
explaining that there's two in Mashiach.
There's error number one which mirrors
the essential definition of Mashiah and
Allah. And then there's Millyu number
two, the secondary Mashia, which
reflects what Hashem is going to choose
to bring the world to a much higher and
more elevated state. I wish you all a
wonderful day. Tomorrow morning 7
tomorrow morning 7:30 a.m.
We're going to continue our mimer on
parlas
to
mime from the labb explaining the deeper
conflict between the mira and yeshua and
kv about the the conflict between our
mind and our heart in life. That's
tomorrow morning 7:30 New York time. New
York New York time Eastern time on the
yeshiva.net thy yeshiva.net.
That's tomorrow morning, Monday, Tuesday
morning 9:45 p.m. We're going to learn
parashes. Everybody is invited as well.
Also on the yeshiva.net And this year
will again continue next week continuing
learning
the mashiach and the may we experience
it in our own life and in the whole
world.
Have a beautiful day.
Thank you. Thank you very much.
You're welcome.