Yehuda's Threefold Responsibility with Rabbi Aaron Dovid Poston

Heat. Heat. [music] [singing] [music] [singing] >> [music] [singing] [music] [singing] >> Shalom everybody. Welcome home to Torah. Welcome to the Bate Madrash. A warm welcome home to Torah. Here it's like a bait mashem, right? We have people learning and uh it's very textheavy but spiritually enlightening and we learn a lot of Hebrew. We learn a lot of like say root words without really getting a touch a feel for Hebrew. I have to be honest with you. It's really hard to get in touch with the God of Israel, the God of the Hebrews, right? The he modern Hebrew is not the same. So you don't we don't have to kill ourselves to uh to become so fluent in modern Hebrew. I'm not saying it's not a bad thing, but a lot of concentration should be done on biblical Hebrew. Okay? And that's why I'm encouraging the people who are watching to go into the link below and in the in the YouTube uh description box and there's a link to the original Hebrew sheets. If you want to get the um the English source sheets, which just the sources, then please send me an email and we'll add you to the list. So, we're in paras. We know that Yehuda, I'm going to say, kind of failed in his responsibility as leader of the Jewish people. Ruvane as well, the sale of Ysef. And we're now at a point where there's a a tikun, there's a fixing, there's a remedy, okay? And and Yehuda is taking responsibility. I just want to start with one little antidote or story. The idea is that it's written up that if Yehuda had known, if Ruven had known, if anybody had known, that if they would not have sold Yseph, if they would have gone and picked him out of the pit and brought him back on their shoulders back to Yakov, without selling him, that everyone would have followed. If you only knew that the Torah was going to be written about you, Yehuda, right? You ruain. If you if you only knew if they only knew the Torah was going to be written, they would have acted differently. Well, I I have good news. We are those same same characters. We think the Torah is not being written right now about us. Then we don't understand Torah. Okay? History, our life history, everything we do, there's a book being written and it's going to be read back to us. And it is the Torah. Everything that ever happens and will happen is written in the Torah. Even about us. We have a letter in the Torah. Just a side note of every Jew has a 600,000 letters. There's 600,000 Jews. Truth is there's 300,000 letters, but there's spaces or there's different each letter is made up of multiple letters. There's different ways to look at how there's 600,000 letters and there's 600,000 root souls. [clears throat] We all actually are sharing multiple souls, right? We're we have a certain root soul. The root soul has many divisions, but we're connected. Each one of us are connected on a on different levels. Ultimately, we're connected at the at the top. What about converts? Where are they? Are there any letters written for them? Well, according to an opinion I for I'm sorry I forget. It could be the Benishai says the tagim the crowns on the letters are representing the souls and of the converts. I'm just repeating what I what I what I read. Uh it's to me very interesting. Don't feel you're left out. Even with the crowns you have a puzzle safer Torah. So not only is a letter one letter is missing you have a problem the Torah is uh not to be read in public has to be fixed so too the tagim that also have an effect on the kash of the safer terra okay so we're going to deal with somehow vigash what does the actual word mean okay so we're going to see the first medish he brings Let's just repeat the verse. It's in Genesis 44:18. Then Yuda approached Yehuda. Yehuda is approaching Yseph. He doesn't know it's Ysef yet. Yet he's willing to take responsibility for whom? For what? They want Pinyamin. They took Binyamin already. This is not a good thing that um that Yakov's other favorite child let's say you know the other child from his favorite wife Rael was is is taken. So he says please my lord let now your servant speak something in the lord's in my lord's ears let not your wrath be kindled against your servant for you are like pharaoh. many many levels to this but this is could be looked at as a provocation. He is confronting almost like a life or death for him situation. He's taking responsibility. He doesn't yet know it that it's Yseph. But in a certain sense this is the tikun for Yseph because he's willing to put his life on the line for Binyamin. So the clear brings down the medish and it says in Hebrew midrash in 936 you'll see this number two on the source sheet but you know it's it doesn't actually match up. So look at the Hebrew mitsu hagasha we find this language this expression of hagasha meaning to approach in three ways. What's puse? It is what it sounds like. It's peace. What does what does pe means? It's a lottery. It's agorel. Well, we're going to translate it here as appeasement or consiliation. Where do we first where one of the earlier places we find this concept of pe? You know that there was a there's a special mitzvah in the temple of Truma Sadeshan of removing the ashes from the on top of the altar and there's such a reward that whoever is able to do that mitzvah will be rich for this whole life and the kanim ran and they fought and they pushed each other to the extent that someone was killed and the rabbis instituted a puse. You take uh I don't know a bunch of sticks. They're all the same size and then one short stick or one long stick, whatever it is, one stick is not the same as the other. And whoever got the the long stick or the short stick, whatever the oddball out was, he's actually the winner because it's a consiliation. It's a way to bring peace, to create peace through a lottery. Okay. So whatever puse here means the word hagasha or is related somehow to um appeasement and that's what pe appeasement peace or consiliation the word is used representing the concept of prayer and war somehow or another that word is used biblically speaking for war and in the Hebrew medish they bring three verses. I have to tell you that they don't match up exactly, but it really it is because the one in um the one in Dra Yamim um it's the third one, he switches it with something in 2 Samuel. It's the same exact word, same exact verse, but in a totally different book. So, let's read the Hebrew. So it says in Joshua 14:6, you can see there's number three on the source sheet. Then the children of Yehuda came to Joshua in Gilgal and Khalv. He wanted he wanted. So he was actually um this was actually it's he's asking to be compensated. It's in a certain way where it's it's appeasement. He's asking to be appeased. There's a certain amount of of peace that needs to come because the gorel how the land was divided was also through appuse through a division of lottery. And here too he's asking that it should be done for him because Moses promised him when he came up with the spies and he prayed at the maraka and he prayed that he should have that spot. Moses actually gave it to him. So he's reminding Joshua of that fact for the sake of appeasement or appease as we said it was done through a lottery. The second thing that the medish brings is the word um oh anyway so if you looked in the Hebrew Yehuda el Yeshua that they approached but it was an approach for the sec sake of reconciliation. Then what about so in first kings chapter 18 verse 36 or no that's it okay first thing first kings so vigasha elyahu approached let's look at it number four in the source sheet and it was when the evening sacrifice was offered that Ela the prophet came near so you see we're talking about iie avoda a voda the service is prayer and Ela came close. So you see the word vigash used in terms of prayer. And what about that's where there's a difference. He brings down that's 1 Chronicles chapter 19:14. You can find the same verse and that's on the English source sheet. They bring in um uh 1 Kings 18:36. No, sorry. 2 Samuel 10:13, right? Yoav and the people who were with him advanced vigash in battle. So you can see this in number five, right? Theos yavo and it's the same situation and that was drawing near in battle. That is as far as the medish goes. Now we're going to get into the nitty-gritty. Remember I keep saying we're learning the clear. This safer is written by the clear but it's called ear. Just want to make sure that's clear. Now listen to this. What what do you think you own? In a certain sense we own nothing. Everything is own Hashem. He created everything and he's really the owner. But he did give us responsibilities in this world. We basically own our body. We own our soul and we own our money. When I say own, it really means it's in our it's now in our rash. It's in now in our possession to to do the right thing with it. It still doesn't really belong to us. But in the Hebrew that a person doesn't have in his possession except for these three things, his body, his soul, and his money. And when it comes to punishment, see if it's not yours, just imagine I'm holding someone else's money and I have no responsibility for it for some reason and it gets stolen. It's no, you know, it's no what do you call sweat off my back. But if I get something stolen from me, it's mine, then I am going to feel it. So when it comes to reward and punishment, there's a concept of reward for the body, reward for the soul, and reward in terms of money. The same thing with punishment. You're only going to feel it. You're only going to feel the the reward or feel the punishment if it's something that is yours. There is nothing except for these things that we own or possess. Everything else we What about children? You own your children. You possess your children. No. And we'll see why in a second. So when he says therefore if someone is going to accept upon themselves now or receive something the only thing they can receive especially when it comes like we said punishment it's only through the body through the soul or through his money when it comes to the punishment that's going to come to children. You cannot receive the punishment in place of your children. Well, that's going to be a steer. That's going to be a big contradiction because we're about to see two verses that seem to contradict each other. And what does the Gomorrah do? It resolves the contradiction. PK one, the first one is in Deuteronomy chapter 24:16. You'll see that number six. See, fathers shall not be put to death because of the sons. Nor shall sons be put to death because of the father. So you see that a child cannot or a father cannot receive the the punishment for the child. The child is not going to receive the punishment for the father. It says each man shall be put to death on his own transgression. I just want the Christians out there to hear that also. Right? you each man shall not be put to death shall be put to death for his own trans nobody's going to die for someone else okay now when it comes to the other verse which is in Exodus 20:5 it says something that seems to contradict this is in the 13 attributes of mercy mercy yet right he who visits the iniquity of the fathers upon the sons pokeet How's that work? That God's going to visit the iniquity of the fathers upon the sons. Didn't we got didn't we just say that nobody is going to suffer for someone else's sins? Well, the Gomorrah resolves this. This is in Gomorrah bra 7a. Um what I underlined is really the main point after seeing those two verses, right? In Exodus, the children suffer on account of their father's sins. In Deuteronomy, the children do not suffer on account of their father's sins. Underline, the Gomorrah raises the contradiction which which you saw. And the Gomorrah brings a resolution, resolves the contradiction. It's not a difficulty. The verse from Exodus where children suffer, that's when God is going to punish the descendants for the transgressions of the ancestors. That refers to the case where they adopt the actions of their ancestors as their own. Again, why should this be in the 13 attributes of mercy or a description of God's mercy? Let me explain that when someone sins, Hashem has so much mercy. It could be even the first time he won't be punished. And then Hashem has such patience and he's waiting for the person to do Chuva. And it could be that he doesn't do Chuva in the end, but he missed out on the punishment, which actually is not a good thing. But God was patient. the person didn't get punished and the child maybe he died from something else and the child is continuing in the footsteps of his father. So he's going to get punished for his own sins. But remember, Hashem never punished the father. So that punishment, what do they how do they say it? No sin goes un unpunished or something like that. I'm sure there's a better phrase, but eventually has to come out. And the very fact that this child is continuing in his father's footsteps, it's like a double whammy. He should have known he grew up in that home, remember the soul before it's brought into the world, it takes an oath that it's going to be righteous. And he sees, he actually sees the sins of his father and it should make a bigger impact and you should become a baluva. But he didn't. And therefore there's going to be a a punishment that's going to somehow affected the child. And what about in Deuteronomy where children do not suffer? That's because the child did chuva. Of course, he's not going to suffer as a result of his parents' sins because he did chuva. Okay? So that's where we're at in the clearest point. We read the two verses and it says 7a. When is when is it the children suffer in Exodus? That's only when the children are still holding on to the bad character traits of their fathers. Now wait till you hear this. Therefore, Yakov was kataf alu. Yakov is not so happy with Ruvane's response. Wait till you see in Genesis chapter 42:37 number nine on the source sheet. Ruvane spoke to his father saying now Shimon is in Egypt prisoner and they all came up to get more food and to chill out back in Cananan. But they know they got to get Binyam down there or they're not going to get Shimon out of prison. Okay, Shimon is in prison. Yseph wants Yseph wants Binyammon to come down and um Yakov is not going to have too much of that. You know, it's his favorite son is the the son of his favorite wife. Yseph's gone. He's not going to let go so easily. But there's a famine. There's a famine. They got to go down. So Ruvane is trying What kind What kind of statement is this? Binya Ruvane spoke to his father saying, "You may put my two sons to death if I don't bring him Binyamin to you." Meaning, if I don't bring him back, I'm going to take him down, but don't worry, I'm going to bring him back. Put him into my hand and I'll return him to you. Right? in Hebrew, you can kill my two sons. If I don't bring back so one second, who are these two childrens of Ruv? They're Yaka's grandsons. Grandsons are like sons. So what's going on here? I mean, first of all, you can't kill the children because of Ruvane's fallibility. Not not perfectly keeping to his word, right? If he doesn't bring them back, he promised I'm going to bring him back, but if I don't bring him back, you're going to that's a reason to kill two children of Ruvane. And not only that, these are grandchildren are like children. Okay, so let's just read the words. What would YaKob be so angry about with this statement of Ruvane that he's accepting upon himself? He's taking this resolution that the two children his two sons should be killed. Like a person who says, "If I don't do what I say I'm going to do, you can kill my two children." Of course Jacob should be angry with that. Um he's saying you firstborn idiot. How can you say such a thing? Are your two children under your possession that you can even say such a thing? Remember, it's only my body, my soul, my money, not my children. My children aren't mine that I can barter with. That's the first name. And not only that, Benimanim what you think they're not my children we learn in Gmoramas that grandchildren are just like children um there is a just read the verse from Genesis it's number 10 on the source sheet yamas Genesis 31:43 the this is where loving is speaking to Yakov the daughters are my daughters and the children are my children talking about uh the children, the grandchildren and uh it's obvious that a grandparent looks at their ch grandchildren like their ch their own children. So based on that we have a real dilemma here. Now I'm trying to understand this statement. He says now I I'm trying to figure out exactly what he's saying. I mean the mathematics are real simple. Remember he did say if I don't bring Binyamin back you can kill my two grand you know your two grandchildren. So he's like trading one. So if he came back everyone's alive. If he loses one he's really losing three. But the mathematics says like this. What do I gain if you're going to bring me back one? which I assume that's binyami and I end up losing two of my grandchildren of ruins but I'm not sure but I think that's it's Yakov is not happy he's kaf he's angry we saw seemingly two reasons one is these are not your kids to uh to barter with and the math doesn't add up one for two I'm going to lose right I'm going to gain one but lose two. Not sure how the math, but anyway, he says that was Ruvane's effort to bring Binyam, you know, make sure Binyamin comes back to be able to promise his father, we we'll get him back. Yehuda, he was the one who took upon himself. He promised that he was going to bring him back. Yehuda did not promise any of his children would die. He took on himself that his own death of his body, his own death of his soul, and his own loss of his money, which we're about to see and embark on. And then he brings I'm going to say as a proof text for this idea um from Genesis 43:9 which you will find on number source 11 on page three where this is what Yuda says. I will guarantee him from my hand. You can demand him. If I don't bring him to you and stand in before you. I have sinned forever. I have sinned against you forever. Remember these words because those are the words we just read in the clear car. Going back uh five lines, six lines down. This this verse where Yehuda is saying, "I will guarantee from my own hand and I will have sinned against you forever." This is symbolic of those three ideas and we're going to go through them. Rama on the left side, seven lines down. This hints to those three things that Yehuda took upon himself. He took responsibility for one iso all three the punishment for his own body his own life his money and his soul. So let's start with the ownish of the goof of the body. So in verse nine where he said he says I am basically taking full responsibility full responsibility he's actually placing his body he's willing to put his body in place of in place of binyamin that's a fullfledged goof right because it's in his authority It's under his rash as we said um is okay. So then it says at the end of the conversation in verse 33. So now we're in chapter 44:33. You can find that number 12. So now please let your servant stay instead of the boy as a slave to my lord. and may the boy go up with his brothers. So now we're talking about a conversation that Yehud is having with Yseph. He says he's willing to to make uh what's the word? His place. He's willing to stand in. Okay. So at the end of the conversation, this is where Yehud is totally willing to take full responsibility on a goof level, on a physical level. He was he was willing to subjugate his own body to be a servant in place of what about the second part? The onish mishnish. We all aware that the famous mish says he gave up both worlds. this world and the next world we could possibly say this world already being his goof what about his nish so when he says at the end of verse in the end of verse nasi call right it's as if I counted as if I have sinned my father all my life so I'll tell us in in brachit rabba in 9110 which I think is number 13 we know that means forever this means means the world to come. So the world's right for all days. For all days that's the world to come. He was willing to give up his world to come. As it says, he was accepting upon himself. He was willing to accept the punishment of exision being cut off from two worlds. even the world to come al which basically means he was taking his his acceptance of excision on the on level talking about the world to come. Now what about money? Now that's going to be a little bit complicated. We're going to get into the idea of a shua taking an oath. And how is an oath related to money? Let me explain with a preamble an introduction. Listen to this guys. In Europe, we had a we had a lot of neighbors who were Christian. And according to the law, it was you were supposed to do business with Christians because, ready for this? There's a concept called placing a stumbling block before the blind. Christians if they would go to court they would end up swearing in the name of their idol right in the name of their god their whatever their false deity and by you doing business with a non-Jew of that variety you're likely to end up having you know a dispute going to court and what happens in court you're causing them not you By you taking them to court, you're putting a stumbling block before the blind. They're going to end up swearing in the name of their false deity. Okay. Now, Toso says you're allowed to do business with them. You can end up going to court because when they go and swear in the name of their false deity, they don't really believe it. They do believe in the father. They That's what they meant. They meant the real the god the the the creator of the universe. They don't really believe you know that in the whole story which is interesting because we just passed today which was the 25th of December. So interesting. So how how does swearing relate to money? Okay. So let's follow the clear car's thought. He says, "Why is this?" He was willing to take on the punishment of money that Yehuda was willing to take upon himself an oath. It actually says, "From my hand you shall demand it." Which is basically it's an introduction. Whatever my hand is used, it's referring to what? a court case and an oath, right? We I mean we see it we see it live. I think when people um you know the president and people who are assigned high court you know high uh high levels in the court or even a witness right they put up their hand they're making a shu whether they put on a Bible whether they just hold it up the right hand it's a symbol it's a symbolic of an oath and in Ezekiel 20:6 where is that on the source sheet number 14 on that day I lifted up my hand to bring them out of the land of Egypt to the land which I had sought out for them flowing milk and honey. is the glory of all the lands that Hashem lifted up his hand to say to yahu right that is symbolic of an oath kazal darian out the last two lines on the left side that this is a shu and it's also written in Genesis chapter 40 I'm sorry 14 verse 22 and Abraham said to the king of Saddam remember he wouldn't take anything not even a shoestring and as a result of that that's why we wear titus. We got the merit the merit of wearing titus because Avran would not even take some string from uh from the booty of the four kings and the five kings. I raised my hand to the lord to most high. Look at rashi. What does it mean? I raised my hand is an expression of an oath, right? I raised my hand to the most high God. To the most high God. Right? And that is the end of that paragraph and we'll go on to the next page. Remember, we're still trying to figure out how money he's starting with an oath. All right, we're getting there. So, it says in the 2, which I think is number 16 on the sheet, basically Yehuda was an Arif Kablan. He took full responsibility. That's what he was doing. Okay, so this is referring to an oath. When you take responsibility, it's a language of an oath like it says in Exodus 22:10. And where are we on the source number 17? So this is for the guys learning bubba mitsi in the morning. All right. This is uh an idea that sometimes an oath is placed on somebody when they're accused of something or they want to be released from responsibility. They take an oath and they don't have to pay. Sometimes they take take an oath. Okay? Sometimes they they pay without a note. Sometimes they take they take an oath, they don't pay. There's a different combinations. Uh in Exodus 22:10, the oath of the Lord shall be between the two of them provided that he did not lay his hand on his neighbor's property. and its owner shall accept it. He should accept the vow and he shall not pay. He vows instead of paying but it's in place of money. So there is a connection between making a vow and money. So, so four lines down this ideal that someone accepts upon themselves a shu and the one that makes the shv is accepting upon himself in a certain sense the onish the punishment on his money because sometimes he makes an oath and he only pays part. Okay. And that in gammor page 39A it mentions this idea of Can you imagine how disastrous a a fake or a false oath can be? The the temple was destroyed, right? It the temple's made of sticks and stones, right? And yet water and fire, there's certain things that water and fire cannot destroy. But a false oath is worse. That can destroy things that even uh water and fire cannot destroy. That you can find in number 18, the very end just happens to be at the end of the verse, the last three lines. and it shall abide in the midst of his house, and he shall consume it with its timbers and its stones. You have therefore learned that a false oath consumes things that even fire and water do not consume, such as stones. Okay. Then the clear finishes that paragraph and we're only going to read a little bit more gimmel of Yehuda. Remember Yehuda is taking responsibility and parallel to these three things that Yeuda took responsibility and we're going to go through it in chapter 44:32. It's going to be 32 33 34. We're going to go. So on page four, you have all those verses in front of you. We're going to be going back and forth a little bit. So starting with 32, he says, "For your servant assume responsibility for the boy." This is right, Yehuda. For your servant assumed responsibility for the boy from my father, saying, "If I don't bring him back to you, I will have sinned against my father forever." So in the Hebrew, he's an he is responsible as in place of him and in this verse all three are hinted at your servant will be responsible for the child arvous this is responsibility and when he says call It's going to be as if I had sinned to my father all of my life. That's this is the concept of uh accepting excision upon himself. [snorts] And in in in this in verse 34 actually where he says, "For how will I go up to my father if the boy is not with me? How am I going to go up to him?" Drum roll please. He's referring not to maybe his his earthly father Yakov, but even Hashem, remember, he was willing to put himself out of the world to come. If I'm going to go back without, I'm going to be losing my world to come as well. He's basically saying, "I am losing all of my world to come." Now, this is interesting. And in Gmoros 11a, it's number 24. I'd like to go through the whole thing, but just imagine when we left Egypt, we didn't just take Yseph's bones, although that's the most famous, but we took all the bones of all the AOS and they're they're they're buried throughout Israel. So, during the 40 years that we were in the desert, the coffin, the box that had Yehuda's bones was rattling. It was moving. I guess when they moved, maybe when it was still, it didn't rattle, but when they moved, cuz the bones were not connected to each other. Says Yehuda's bones were rattling in the coffin, detached from one another. Remember, he was willing to give up his world to come because of the ostracism that he declared upon himself remained in effect until Moses went and prayed and had mercy. God had mercy on on on Yehuda and his bones. Moses said before Hashem, "Master in the universe, who caused who's the one who caused Ruv to confess in his sin with Bilha?" Right? First of all, it's not Ruvane did not sleep with Bilha, but he moved his father's bed and he shouldn't have involved himself in his father's business, but he he cared for his own mother, Leia, who was, let's say, the not most loved wife. And when Rachel died, so then Yakov took Bilha bed as his own, meaning she became like number one wife. And imagine how Ruvane felt that Leia, who's also not a handmaiden, but a a true wife through and through, should have had should have replaced Raal. So he he he messed with the beds, but he didn't sleep with Bhar. But nevertheless, that was a sin for Ruv. He confessed his sin because he saw what Yehuda did right with Tamar. It was Yehuda's confession to his sin with Tamar. That's what led Ruvane to confess to his own sin. So Moses continued, "And this is for Yehuda. He and this is in the verse in Deuteronomy. Look it up. 33:7. Unfortunately, I didn't bring it down in the Hebrew, but then this is Yehuda. Listen, God, the voice of Yehuda. This is Moses's prayer." And at this point, all of the bones of Yehuda went back into their designated places and they no longer rattled. But nevertheless, imagine if you were in need like Yehuda was, he was put out of the world to come and now he gets in, but he's sitting and learning in the in the heavenly bait madash and he doesn't know what's going on. Um, but the heavenly court would still not allow him to enter the heavenly academy. So Moses continues to pray. It's the same verse. Deuteronomy 33:7. And bring him to his people. And so that he may join the other righteous people in heaven. That request was also granted. We're doing two for two so far, right? But when Yehuda was in the B madash, imagine being Can you guys imagine sitting in a bait mash and not know what's going on? I'm sure it happened once or twice in your lifetime. Imagine that forever, right? in the heavenly court in the heavenly bait madrash. So Yehuda was granted entrance. He was learning but he didn't know how to engage in the give and take the shakatari of haka with the sages in the heavenly academy. So Moses continues to pray same verse and praying his hand shall contend for him. That request was also grounded three for three. But Yehuda did not know how to resolve any of the difficulties that were raised to reject his opinion until Moses prayed. So, in other words, you can be in an argument and keep losing the argument. I mean, at some point, it's going to have an effect on your, you know, your your self-worth. Well, I want to at least win an argument. I want to be able to understand what I'm I'm I'm talking about. And in Deuteronomy 33:7, the last part, and you shall be a help against his adversaries. This was Moses' prayer for Yehuda that he should um not just rock, rattle, and roll in the Aron. Okay, so going back to the last few ideas here, we just read those ideas. Okay. So, in the Hebrew, it's like eight lines down where it says, it's just that one line he gave us. I filled in all the rest that Yehuda wasn't able to go up to the heavenly academy, the yeshiva on on high. And in verse 34, going back to uh verse 34 in source number 20 where he says, The last part of the verse, let me not see the misery that will befall my father. Now, this gets a little complicated as well. There is a Gmorrah that says, if someone's child dies while they're alive, all their sins are forgiven. Which means they're not afraid of gehenn. They're not going to see gehenn. If somebody's children dies in their lifetime, there's a a tremendous amount of kapora in the story of Verbokan. But in the meanwhile, we're going to read the words. Uh what happened here? Just think about a second. Yakov thinks that his son died. So perhaps he is maybe at least in doubt because he didn't have full closure. But he's siding to the idea that he found the kapar in this world. Yehuda who knows the truth. He never died or they they didn't see him die. They sold him as a slave that the father Yakov didn't receive full kapara. So there's a little bit of a a weariness on his father's side that maybe I did, maybe I didn't, perhaps I didn't. So I still have to really worry. And Yehuda who knows the truth that there is no well he should he should still worry. Okay, let's look at the words. We just saw the verse 34, right? 44:34. Let me not see the misery that will befall my father. It's it hints to the idea that when Yseph was taken, he was that he was only 17. I mean, like, come on. He was a young guy. He wouldn't be able to handle uh real slavery. Maybe he'll die. But it sounds like then the father would be worried lest he seem. But Jacob was assured. He felt assured that he wouldn't see Gehenn. And that could be because he believed that Yseph was dead. The it all works if one of his children dies during his lifetime. However, for not for this, but Yakov was worried and was concerned after the fact that he thought that Yseph died. And I think it's because he didn't have closure. But Yehuda knew the truth. Yehuda knew that Yseph had not died, but rather he was sold. And when it says, "Let me not see his misery." The word misery bar is referring to gehenn as it says in Proverbs 16:4. Number 21, the source sheet for your the Lord made everything for his praise, even the wicked man for the day of evil. That verse is referring to for the the day of evil for those who are wicked. And similarly, it says, so this is in Genesis 44:31. 31 you'll find on the last almost the last uh source 26. It will come to pass when he sees that the boy is gone gone he will die and your servants will have brought down the hoardy head of your servant meaning the old age of your of your servant our father in grief to the grave. So this is referring to gem this is referring to This is referring to Arus. So far what we showed was that Yehuda placed himself as Arvus meaning full responsibility as in the physical sense bodywise as well as Nidoi in the spiritual sense soul on the soul level. But we have to tighten up. We have to strengthen this argument so to speak about money. Remember the money part gamish mimono it's also hinting to money idea in the verse verse 33. So you'll find verse 33 in chapter 44 in source number 12. So now please let your servant stay instead of the boy as a slave to my lord. Okay as a servant to the master. What do we know about servitude and masters? Right? Whatever the master, sorry, whatever the servant acquires, it's really the master that acquires. The servant has no right to any property. So when he was willing to place himself as the servant to his master, i.e. well he didn't know it was Yoseseph Pharaoh's viceroy. He was willing to give up all his money. Shako the very fact he was willing to give up all of his money by way of a slave. Whatever the master acquires, sorry, whatever the evid acquires, the master acquires, it's really the masters. And you see that in 88. And Yehuda was willing to give up all of his finances, all of his money, all of his earthly possessions rather than what he could lose by taking a false oath in in in a court. Okay, I have to tell you what we normally do is about a tenth of this part weekly parha. So next week, next year, next year, this time bizantem, we'll go through it a little bit further. I hopefully we'll give like a recap because who remembers after a year, a short summary, and then move forward into some really deep stuff. But I think that we all learned a little bit of Hebrew, a little bit, right? I hope. Right. >> Great. Okay. And a little bit of Torah, a little bit and some deep insights into life. And we the Jewish people will take we are responsible for our brothers. We're responsible for ourselves and our families. But we have we have a big responsibility. And it's a beautiful thing. You know, when I was growing up, my father, you know, any kid, you know, sure I'm not the only one that said to my father, "I'd love to have this. I'd love to have that privilege or this privilege or or this gift." And my father would say, "Son, along with with um privileges, which you certainly earned and and deserve, come responsibilities. There's no such thing as privileges without responsibilities." So the Jewish people are absolutely privileged, right? I'm not biased. >> Great power come. >> There you go. Thank you, N. Okay. So will will fulfill our responsibility and we will enjoy all the privileges. But that's how it goes. And anybody can join us by the way. You know that, right? Anybody can join us. Okay. So anyway, I wish everyone a uh a gazuna winter. As we always say, it should rain in the right places at the right times in the right amounts. And for those who know what I mean, they know what I mean. And we wish everyone a shabbat shalom and a great life. We'll see you next week. [music and singing] Heat. Heat. [music] [singing] [music] >> [music and singing]