Shaarei Teshuva 1:4-5 with Rabbi Aaron Dovid Poston

[Music] welcome everyone to the third in our series of character we're in the first paragraph i'm sorry the first chapter we're going to deal with paragraph four and paragraph five i want to mention before we start that the learning tonight is in the reforeshalema for rough pinto rib yahoo yosef ben zikri he should have a refusal ema then he'll be menu very soon complete recovery so we have him in mind while we're learning so what we discussed up until this point just to make a recap just get an idea how important not delaying chuva that god gave us a gift this gift to make everything right this way that we can have a intimate relationship with hashem without any barriers without any hiccups without any interference and yet what happens is we delay and that itself is a great sin that is a great tragedy it's god forbid i can't even imagine it's like spinning in his face if you could say such a thing so with knowing that he begins chapter this is robeno yonah begins the fourth paragraph by letting us know how much damage is caused by delaying truva right that relationship is there and waiting for us and all we're doing is delaying it and by delaying it it's causing even more damage okay so he starts like this the old hit bonan consider how much damage that you're causing yourself by postponing postponing the trouba the damage is very great kiraba he lulay hit mameya we know that word hitamamea right we're eagerly awaiting the mashiach even though he is late he's delayed right even if he delays we're constantly awaiting anticipating so if if we had not been delayed in our trueva process we had a genuine remorse sorry it's kish that if we repented with uh genuine remorse this knock is like a sighing it's like a groaning with bitterness in the heart in the lathe the rags now these are the words we're going to concentrate a little bit the word rag zoo can be translated several different ways and he wants us to focus on one of those ways but we all know what the aaga is dog is wary right so when originally when we read the word ragsu it has to do with trembling now he's not going to like himself he's not going to refer to it as trembling even though that is a translation so he says like this to when we have this genuine remorse where we just know it was wrong and we feel it was wrong and you'd like your inner compass just goes haywire knowing that there was something wrong you just know it so there's this a point of sighing about the transgression with the bitterness of heart with trembling and with worry and even the eye had shed tears of sorrow video so that's the first time okay the first time you sinned and you had this complete upheaval you had this transformation the question is what are you going to do about it now we're going to deal with this idea of delaying the sin so we're going to have to talk about that all of a sudden now your yates and encountered you a second time you have these the opportunity to sin has now reached your hand it's in your ability a second time what's going to happen nick boshesia throw if you did transgress you had this feeling we talked about of rogez and the crying and all the sorrow so this rather hashem when you encounter the second time you'll be better prepared to deal with your yetzer hara as we said yik bhosh at the intro you'll be you'll be able to overcome it the youth crosshair of ra olaf kosamariros you'll remember this coast of this cup of bitterness this coast marie roos right we all like chocolate more more and that's chocolate without sugar and you have on pesach eve it's something called bitterness he's calling it a coast as if we drank from this coast of bitterness and therefore you will remember this had once passed your way so this would be a cause below yosef oh not to drink of it again right you actually felt these negative repercussions in your consciousness in your conscious conscience and you're going to stay away this is all part of the regret just like it says now this is in psalms chapter 4 verse 5. rig zoo they translate as tremble and do not you will not sin again right if you tremble now he's not gonna like i told you he's not gonna really like this word tremble but that's how it's translated at the time he says right which he says means trembling or agonizing see it's either trembling or it's agonizing which one is it rig zoo we've already expressed must mean trembling hits you're experiencing agony in the repentance over the sins that you already have committed and as a result you will not sin again but now rabbi rabeno yoda wants to prove what this verse really means he says it's logical from the psalm number that psalm 4 verse 5 it has to remember refer to it trembling in agony over a past sin something that happened in the past because if you read verse three it's referring to sins that have already occurred and what was the sin that occurred look in verse three to kazav is like we have um a nickname what's his name bark koziba he was a forgery he was a fake messiah so khazab means a forge or a fake he translates it as deception because you sought deception and only in verse five it uses that word tier zoo or year zoo and tremble do not sin it means that if they come to tremble in remorse over the deception they commit in the past then they will not repeat it so the proof that this interpretation of the verse lies in the fact that the psalm does not use other words which it could have used it uses the word rigsu to tremble which is from now in genesis chapter 45 when joseph sends the brothers back to to bring yaakov down he tells them don't get agitated on the way there's three shot him by the way there's three different explanations in um in rashi rashi brings out three different act explanations what the word air gods because it says in the verse he tells the brothers so in the commentary here yoshi said to his brothers when they left egypt to return to kanaan after he revealed his identity to them he meant they should not quarrel and cast blame on one another for having sold him into slavery that's just one of the three interpretations so don't become agitated on the way you start blaming each other you know if you didn't sell them if you didn't hide the fact if you didn't do this you didn't do that in fact joseph was so kind he i'm not saying he he forgave them but he wanted to alleviate the guilt so much because he knew that it was god that brought him to that point he said so it wasn't even you guys that sent me down to egypt bottom line it was hashem who sent me here and it was because he sent me here i was able to save you okay but he didn't want them to anguish become sorry become agitated on the way and in habakkuk 3 16 there's a term that's similar the ergas which means i heard and i shuddered in my place so the the ravino yonah goes on in he's concluding that this is an anguish over something that happened in the past or something that's presently happening but it's not speaking about something that will happen in the future because if it was speaking about something in the future it would have used king david would have used the words like uru do not fear or guru gimmel vreyshva also a type of a fear a trepidation a quaking about something in the future so that is the first part of paragraph paragraph four now having established that repenting for a sin helps a person avoid doing it again this is going to be the the theme here that what's going to happen between the first time we sin and the second time god forbid if it comes to our hand again are we going to take advantage of repenting or if we don't it's called delaying and it's going to have different ramifications in our life i'm advocating repenting okay that's where i'm at and then i you know you'll see why it's going to benefit you the the cashier if one delays sin you know what's going to happen the sin will come again to your hand god forbid you know what the word malkesh mulcais is a not just a trap that's how they translate it here it's a minefield i mean up in the golan heights you're on the road and you see these yellow signs and they i don't know exactly what they have a triangle something warning you don't get out of your car and walk and pet the cows or feed the cows or jump over the fence okay because there are land mines left from previous wars so that's a location so when the opportunity comes to sin you'll fall into the trap yeep just as you fell the first time you originally fell and you know what's going to happen you're going to be guilty not just of committing the another sin but what's going to happen the latter sin right the second time you sin is actually going to be held much heavier in weight and he talks about it in the sense that it's the talara to life it raises up your evilness before god because you you you had all that time between the first time you sin and the second time you sinned to develop all kinds of strategies you know to beat your yates or to covet your yetzer but the the most simplest thing that you should have concentrated on was repenting because that would help prevent you from sinning a second time so you you did the same sin the first time you didn't repent and now you did the same sin the second time it's no longer equal it's worse the second time you sinned is a much greater evil than the first time you sin may resheet because from the very beginning when you sin that first time i'm sorry you didn't consider you know what happened the first time the first time it was like sudden remember you're innocent you're not guilty of anything and all of a sudden the the opportunities the it's hara creeped in so you don't even know how to deal with it it's when something happens pitome suddenly you never built up a guard against it you're not going to be as responsible right if you know what it's like to go to that place you've been there before and you know the dangers and you go there anyway so then it's like you're going knowing what what's what to expect but if the first time you went in there and you had no idea and i'm using an example i mean you can use any example you know the first time when you were a kid and all your friends the peer pressure was just overpowering you and you were in that candy store and you saw them all putting candy in their pockets or in their mouth and the pressure was there so you did it right you did it like everyone else so it was the first time you didn't have to deal with it obviously later on you had the guilt and you were able to do truva or you develop a strategy for the next time you go in there you'll tell everyone look i just ate i'm diabetic i don't know you'll come up with some story but you at least you'll know better how to deal with the hr you have to constantly be in a strategy this is a war right you have to be a general an aloof right you have to be a here a warrior this is jihad inner jihad okay this is all about this is what we're here to do to be a warrior like king david so what happens when you originally originally committed the sin you couldn't imagine how vicious the sahara was when it just suddenly attacked you you weren't even prepared for the challenge so perhaps you can be excused for failing the first time and i don't this is between you and hashem right what do you mean excused you wouldn't be held as liable as you are the second third fourth fifth tenth hundredth time but after your eyes have seen the weakness of your power you know how powerful the hara is you've experienced it you actually wrestled with it and lost you didn't even really give it a chance you didn't wrestle with it you you let it over overcome you but whatever it is you saw how powerful it was meaning the it's a hurrah and how little strength you had so you observed that the power of the israel was so strong it overpowered you because really it's stronger than you i want you to know this is what ghazal tell us you cannot overcome the yates of hara the evil inclination without hashem's help okay so don't think that you have the ability to always overcome you need external help you need hashem to help you be aware he's the best strategician anyway he's got the best strategy learn torah ask for use prayer right use all the the tools that he's given you so what happens you realize how exposed you are how naked you are in in to danger how exposed you are so what do you need to do the la sit eight so nav show you need to create and form strategies within your own soul yours hashem in order to add a healthy awe of hashem in order to lay dread in order to lay hashem's dread upon you allah arab in order to be saved from the ambush that's what the yates are he's cunning he's wise he's stronger than you you cannot with him but you have to work on your character you have to work on your year to shamayim you're you're at hashem so basically you want to be saved from this ambush of the yetzara no in order to be protected from the possible possibility of sin this this ambush now by failing to do so you're leaving yourself vulnerable to the second offense remember if you did chuva that's already building that's your immune system you're building a healthy immune system against sinning a second time because you're in touch with that negative feeling before we were created we learned the entire torah in our mother's womb now i don't know exactly what that means but to a certain extent it has to mean that before we came into this world we knew the full truth we knew right from wrong and we come into this world and our yetzer hatov for women is not really going to come into our bodies into our consciousness until we're 12 and for men 13 you know the women mature much faster than men in a physical way but also in a personality wise in their soul in their you know let's just use metaphysical concept because that's what it is you're not just a physical person you're you're a spiritual person so women uh mature much faster spiritually even than men do but anyway we're talking about if you fail to do the true after the first offense so you become more vulnerable at the second offense and that's called negligent and that's going to be partially why you're going to be held more responsibly responsible and that's why the second sin is going to be considered much worse than the first sin now the scripture actually describes the ugliness of this situation king solomon the wisest man who ever lived the omar lava shalom peace be upon him says initially proverbs chapter 26 11. this okay it sounds a little disgusting okay but we're mature adults here okay if you read that verse and i'll read it for you in english and in hebrew don't shoot the messenger don't be upset with me like a dog that returns to what it vomited a fool report repeats his foolishness now dogs generally don't eat their vomit but sometimes they do sometimes it's probably delicious for them so um the comparison that king solomon is making is that it's true that a dog eats repulsive things in the first place gross and disgusting things now i don't have a dog but i know that i know this is what goes on now when it vomit the dog eats that which it vomited it's even more disgusting when he vomits it up whatever i mean anybody is vomiting something up it's like totally gross and i don't want to gross anybody out but we all know we've been in a room where somebody did this act and almost everybody in the room feels like they also need to do the same i can't explain it uh maybe it's a psychological thing and maybe it's a physiological thing i don't know but i know that it's like yawning right yawning is more pleasant some more smiling right so you know certain things they say are contagious this is okay you get the point and yet and even though it's even more repulsive the dog nevertheless goes and eats it again kane and jan huxseal this is the way of the fool this is how a fool behaves kiasa masa maguna an act that is not fitting that is disgraceful the kashya yishna magunayoter and when that person will calm the fool which unfortunately we are sometimes like that yishna repeats it it's even more disgraceful in hashem's eyes as we have already explained cashier biano this is so far let's say paragraph four now at the very end he gives a little synopsis of what this idea is because we talked about the different um word for rogez but he's going to describe this idea of michele according to the gra he's not going to hold like the girl the roberta yoda's not going to explain it he's going to explain it differently let's hear one might ask granted the second offense is worse than the first one but how can you compare it to someone who's eating their own vomit so the grower explains that the fall commits a sin thus what he does he brings foul behavior into his system and then when admonished for it he concedes that it was wrong remember we're not going to go like the girl but you can understand he'll say it was wrong and he resolves not to repeat it with this resolution he expels his vomits he expels for vomits to found us from his system but his resolution is insincere so if it's not sincere we're talking about doing it again right so it's not sincere he's insincere so when he's faced again with the same challenge he repeats the sin by doing so this is how the girl explains king solomon that it's as if he's eating something he had vomited out now we're going to go with rubino yonah's understanding he doesn't speak about the sinner who repented right the grand meant okay he repented but it wasn't so sincere and he does it again robino yonah says he didn't repent but he does refer to someone who knows what he did wrong so you can there's such a thing you know you did wrong but you didn't really repent and and um since he blames the sinner for not forming strategies to avoid the second offense this is what we're talking about here if you did juva great according to robin ianna that itself is part of the strategy that will assist you but if you didn't exactly repent that you knew you did wrong but you didn't repent so basically repeating an action that one already knows is wrong is indeed comparable to eating the same thing that one regurgitated i'd like that that that's probably a better word regurgitate but okay okay let's continue so we see and this is where he's going to lead to where there was no real proper repentance because we're talking about delaying the repentance process so paragraph five begins he's talking about why repeating this offense is even more damaging than the first one the hashemite the second the second reason it's more damaging to the repeat offender is ki hashone when he repeats the offense the it's even more difficult you're creating this barrier we're going to discuss what it is maybe i'll just give you an idea what happens is a person justifies himself that it's actually permissible and if you're doing something that you have justified is actually in everyone's interest or somehow permissible why would you ever do truva so you're dismissing you're like kind of pushing the whole concept of trouble far away which you already said was a gift hashem wants an ultim some intimate relation with you and you know you did something wrong but you didn't do chuva this is where you begin to justify and no longer is it wrong but maybe even it's a mitzvah right so let's go into it what he actually does not only is chuva more difficult but it's because the sin becomes like a permissible behavior to him he actually makes it into a habit imagine like what we'll call you know use drug addiction or alcoholism or any kind of addiction as an example it could be the first time he knows that it's wrong or that it's destructive or that it's not going to advance him much in life yet the person does it and the second time or the third time he loses his ability to even say no it becomes a habit he gets such a the person is such a pleasure or a good feeling even with talking about an addict even with all the negative consequences there's something so enjoyable to that person now whether it could be an escape he could be running away from something or he could be running to something because he's a great whole great lack right he doesn't have a relationship the 12-step program describes addiction as a spiritual illness and that's really truly what it is there's no doubt it's a it's a lack of intimate relationship with hashem so the way to get off of anything is to re not reinvent but reconnect with hashem and that's why the 12-step programs are have a god factor and we can discuss that another time but all the 12 steps are all basically from the bible and you can read a book right by avraham doctor rabbi avraham twersky i keep getting the the title wrong but it was on yes we did have him speak about when he had a book launch and i think it's called recovery through truva or truva through recovery okay you'll look it up and you'll find it now after becomes a habit and due to this change in his attitude his second sin is much heavier burden on his soul than even the first time and how do we know it says in jeremiah chapter 3 it says behold and you have done you've carried out all the evil deeds the see it's feminine because the jewish people okay this is a very interesting concept why do we refer to god in the masculine it's nothing to do with male female he's not i mean he's not masculine the male in general is the provider and the giver the female in general is the receiver therefore when the jewish people are in relationship to hashem the jewish people are always the receiver we are the feminine hashem is the masculine when it comes to the jews and the non-jews the relationship is almost always the opposite that the jewish people are masculine and the the are feminine okay so keep that in mind when you go through tanakh that whenever it's referring to the relationship the jews have we're feminine and god is masculine now we can talk physiologically why the man protrudes and gives and why the woman is uh that's what the word nekhevah is from the word nakuv which is a whole which is a klee which is a receiver okay so don't shoot the messenger right we're not talking about any anything in terms of feminism or anti-feminism or anything like that i just if you didn't know this i wanted you to become cognizant of this idea that the jewish people are feminine in respect to our relationship with hashem because this is what it says the bart beta rose you spoke feminine and you carried out the evil deeds that you were able now why does the mean able you had the capacity what capacity is he talking about as a result of repeating them doing them over and over again these evil the evil deeds became you're able able meaning that you think you're capable you think that your permis it's permissible that's what it means here you've done something so many times or at least more you know you're already in the second or third round and perhaps even further it becomes permit like permissible behavior it's as if it's within your ability and your authority that's what we think of permissibility it's permissible because i can and i have the authority to do it and he says it's from that language one second and that language you can actually find in deuteronomy chapter 12 verse 17. this language is um found when it came to the second tithe the second tithe so there's a seven year cycle we don't tithe on shemitah because it's ownerless but the first three years and the second three years there's a different cycle so it's it's um year one two and then a third year has a different status and then year four five and then year six has a different status so there's four years the first two and then the fourth and fifth year it's called masashini that we're using to collect for ourselves right we're not poor we're not lazy but god wants us to enjoy what's it called timeshare in jerusalem he wants us to come up to you shalom and spend the money that we've been saving if you're obligated to save and use it only in jerusalem for food and housing food and lodging i don't think entertainment is part of it i believe it's but it could be for clothing anything that you need for the hog okay so in the meantime so you're not supposed to eat this tithe in your cities only in a special place that hashem will choose so the targum oculus translates you're not able you're not allowed the word to hal like we saw before in jeremiah chapter 3 verse 5 is the same word to over here you're not allowed it means allowance so that's what people do they make this sin is if they're not just allowed as if it's a mitzvah let's see like a mitzvah so that's where we're at on page fourteen shitar gumu leslakh meaning you're not allowed to eat it in your cities so roshu is reshoot permissibility or authority the amrit khazal in gamora yuma cavendish that what happens that once a man wants a person transgresses and then he's the shunabo he does it a second time he repeats it that's what the talmud tells us you make it as if it's permissible do you understand why delaying the sin the delaying the true process is going to allow because you have time to think now if you're in the process of doing chuva then you're going to be on the right track coming up with all kinds of strategies to fight this energy on right you're going to make maybe oaths you're not going to go to that place anymore you're not going to associate with those people anymore or next time i'm going to say different words i will stand up to peer pressure that's if you had a real feeling of true of repentance but if you're not going to repent come on we're human beings we're going to start justifying we're going to start thinking that what we did wasn't so bad all the way to the point that if i was faced with again i would probably do it right it's permissible and that's what part of the problem of delaying the true process is going to do and that's why in yuma 86b and i read that already when a person commits a sin and repeats it nasa loka hatter that's the statement from the gemara now i'm going to mention this last paragraph but what we're going to do is we're going to look at a gemara that's absolutely mind-blowing i'm sure you've all heard this before i'll even mention it before we enter the words did you ever hear the words if i intend to do a mitzvah and then something pops up and i can't do it i get credit as if i did it everybody's heard of that what does that mean in the most spiritual kabbalistic terms unbelievable well guess what we're going to discuss the other way around because the statement has always been that if you wanted to do an average right i want to go rob a bank and i make a whole plan i got the blueprints from the you know i don't know from the builders of the building however i got it i'm not telling you don't worry but i plan this out well like ocean i don't know which number ocean 12 ocean seven ocean whatever you know what i'm talking about right these guys are the pros okay and guess what i'm on my way that morning and my car breaks down it doesn't start i get credit in heaven i'm gonna be held accountable for robbing a bank i didn't rob any bank i never made it i never got there so we say no right can you imagine i have in mind to do a mitzvah and i don't get there i see an old lady running across the street and i put my own bags down i asked someone to watch them and i start running across the street and someone else got there first okay so i get credit as if i did it but i want to rob the bank and i get in the car and or i run out of gas on the way and never get there i'm not held accountable does any of this make sense so let's see let's read the last paragraph and then we'll read the gomorrah conduction 40a because i'll say about a person who's there of ashonimo he committed his crime he committed a sin and he repeated it from that point onward yahshua if he intends to do the sin he's from that point onward he remember if he thinks it's permissible basically and if he ever again intended to do it but he's not us something prevents him from doing it lo he's going to be held accountable so the first time right you wanted to rob the bank it's true you're not going to be held accountable and we we feel a sense of relief right oh i wanted we already know about the good stuff you wanted to do it you're not you're not able to do it you get you get you get credit and we always feel such a relief i wanted to do the sin and i never got to do it so i'm innocent no that only works the first time around not the second at least according to this and we'll see the gamora how it discusses the the details so his evil intention is counted in a deed because he's going to be punished for the intention alone which is incredible and regarding this it says in jeremiah 6 i'm bringing evil upon the nation the fruit of their intentions we're gonna have to discuss this what does it mean the fruit of their intention so let's read the comment before we open the gemara to really get some meat potatoes here ordinarily a per if a person intends to do a mitzvah and is unavoidably prevented from performing it he is rewarded for the good intention since people generally do good deeds it is presumed that if it had not been for this unavoidable unavoidable obstacle he would have carried out the mitzvah on the other hand if a person intends to commit a sin and is unavoidably prevented from doing so so he is not punished for the evil intention as it is not presumed that he would have actually carried it out in other words even from hashem but listen we're talking about a habitual sinner right he's already done it more than once or let's assume he's done it once and he didn't do truva truth is also by not doing truman delaying the truth it's a sin so he says but if he was if he previously committed the sin and he repeated it he's going to be punished even for the unfulfilled intention why since he views the act as permitted it is presumable that if it had not been for the obstacle that arose he surely would have done it again this is the meaning of the verse that states that the nation talking about in jeremiah chapter 6 19 that the nation would be punished for the fruit of their intentions now this is a little bit crazy because we're talking about so many different levels there really a lot of levels to this i'm going to talk about a level that's not mentioned here it's not intended for this class but i wanted to mention anyway imagine i have intention now to do a mitzvah but i'm not able to do it for whatever reason maybe i don't have the money maybe i don't have the time in the end maybe not whatever not money just resources to fulfill the mitzvah but i have every intent and something prevents me what if another jew does the mitzvah without intent hashem is mitztaref that's why we should appreciate even people who are not as orthodox or as religious as we are we want to help so many people financially but we may not be in the position and there are some people who have the the money and they might they might not have i'm not talking about all of them obviously they might not have the right intentions maybe they're only giving because all their neighbors gave maybe they're giving to put their name on the wall maybe they're given because someone asked them and they felt bad saying no for whatever reason they may not have had the highest intention but hashem is mitztaref the intent of a jew who had the right intention with the action of the jew who may not have had the highest intention and combines them and together we work together in tandem in in these ideas it also could mean at this point in time that i had the intention i had really great intention really high level intention and i didn't get to do it and later when i actually did do it i myself didn't have the highest level intention hashem is tariff he's combining my intention the first time with my actions my actions were better the second because i actually fulfilled it the first time i was only intent and i never got to fill it so he's mistarif the thought with the action okay but that's not what he's going to talk about here okay what he's going to talk about here is something else and i just wanted to educate you on that interesting idea now i never knew where to start because it begins like but i'll do it anyway i'll mention from the very beginning a meritorious act has both principle and fruit so you do a mitzvah there's going to be reward waiting for you in the world to come that was that's what it means principle karen and payroll fruits that you can enjoy in this world now just keep in mind the real there is no reward for mitzvahs in this world it's only the fruit meaning the trunk of the tree the real the real capital that we're earning through our mitzvahs is not for this world but there are opportunities one can actually derive benefit from the fruits of our labors and that would be there's a long list is about 26 rabbi daniel um gladstein gave a whole list he developed it through combining different proportion i can give you a short list the efforts that you put into the mitzvos god will repay you in this room the money that you spend like resources right but the greatest one and the steps you take right to go to school or to go to uh to do a mitzvah all these things you will get paid in this world and it doesn't take away from the karen but simka is the greatest when you do it a mitzvah with joy just think about it before you do the mitzvah try to muster up a little bit if you can because you know changing your baby's diaper is a mitzvah right so it could be if you really think about it muster it up get the joy going make a smile it'll create all these enzymes in your body that brings joy and i'm really serious about this think think of ways even if you have to trick yourself into bringing joy into the mitzvah halawai we should have the just knowing that it's an opportunity to come close to hashem that would be the real sense of joy but anything you can to bring that on would be beneficial so you can enjoy the fruits in this world and not take away from the the great reward waiting for you in the world to come but anyway so now we have a little idea what it means by karen and fruit the principal and the fruit as there's a verse in i don't know where the verse is sorry and a variation of karen they love prayers so there are also myths as you do i'm sorry now we're talking about a sin a vera there are sins that you one does where there's principle the main punishment but it doesn't have fruit that you're not going to receive any of its you know negativity in this world and that's based on a verse and that verse is in proverbs 1 31 the yokolo pre-dark come um but how do i so what does the verse mean and they will eat from the fruit of their ways and from their plans they will be sated this ultimately indicates that sins do not have fruit what it means that a sin that produces fruit has fruit but a sin oh you say pero is aimla perus but a sin that does not produce fruit does not have fruit okay the more now continues quoting from upwriter a good thought makshava tova you had a great idea to do a great mitzvah it's a it's going to be considered in regard to the action and how do we know because there's a verse in malachi malachi 3 16 that says then spoke those who fear hashem listened the yak shave bakshov hashem heard the yishma and he heard he listened and he heard the yikdo savor zika only for nov and god wrote a book of remembrance before him larae hashem to those who fear him and for those that contemplate his name so the gomorias what does it mean for those who contemplate god's name so he says that's referring to the person who wants to do the mitzvah so the scripture itself tells you that god credits him as if he did fulfill it now what about the other side not such a positive thought karishma who's not mitstar for the masa god will not combine the bad thought with the action and from what verse do we know that from that is in psalm 66 18 king david said if i saw sin in my heart of then belipi so the sin if i saw this in my heart lo yishma adonai god does not hear god does not pay attention to what the negative things i have in my head in my heart how do i understand these words it says what we said originally in that verse in jeremiah 6 19 okay so this idea of i will bring bad until this people the product of their thoughts which indicates punishment is needed out for the thoughts of sin so we just said that by king david in in into hillary 66 18 that it's not that what king david says what i thought of i'm not held accountable god won't listen but then in jeremiah 6 19 it certainly implies that yes i will bring back upon this people the product of their thoughts so what does it mean it's only the type of sin that produces fruit which means an actual deed okay so that's clear what about thoughts that don't have pre the garage bar who's not going to um because it doesn't have an actual deed but this is where it gets very interesting the elective now keep in mind what is written it's written in ezekiel 14 14 5 as to take hold of the house of israel in their heart lamont post s bases baliban which indicates that just contemplating a sin is is punishable says that's referring to idol worship and will even say to um lust types of sins because these are thoughts the thoughts themselves are sin in most cases thoughts alone are not sins and therefore you're not held responsible but in these cases or these two cases you would be responsible and punish for the thoughts alone now we're going to go to where ullah all is now bringing a very interesting concept and that's what we're going to focus all it says like ravuna says what of our adam of ashanabol that whenever a person commits a sin and repeats it hutralo it becomes permitted to him now the gamora says what do you mean you think that he it becomes actually permitted to him no elena look at her he makes it it appears to him as if it was permissible because he habitually performs it and that's the source for what we're talking about here and that's the problem by delaying chuva you are creating a mind frame for yourself just the very act of delaying the chuva is somehow psychologically saying it wasn't so bad god gave you this gift of truva and it's in order to write the wrong so to speak it's in order to reconnect it's in order to get away all those barriers but you're saying it's okay the relationship i have with him is fine in the distance right that's not okay and that is a sin in itself number one but what you do psychologically you say i'm okay with it maybe i'm okay with the distance of the relationship come on if you really had your senses you would know this is not okay you're created for an intimate relationship with hashem and by distancing yourself okay so you have a barrier the question what are you going to do about it by delaying this truth or process you're making it the new norm it's the new norm and so what do i have to lose i'll just continue this way that itself is a grave sin okay so that's going to be today's lesson this rather shame we get together we'll start again at paragraph six okay so i can wish you all a happy summer a exciting time to recharge your batteries for hello do whatever you need to do if you're on vacation to recharge your batteries but stay focused and have a great life we'll see you next week [Music] me [Music] is