Tehilim 92: Mizmor Shir l'Yom ha'Shabbos REDUX (Part 3)

Length: 1 hour 5 minutes
Synopsis: This evening (6/3/26), in our Wednesday night Tehilim shiur, we completed our learning of the Radak's commentary on our perek. After reviewing what we covered last time - the first six pesukim - we delved into the critical seventh pasuk which opened up his whole approach. We then finished learning [the critical parts of] his commentary, stepped back, and compared it with our own analysis, emphasizing the thematic and practical differences. I had to do everything in my power to resist bringing in ideas from the Rambam on Iyov, which would be appropriate but would necessarily fail to do them justice. All in all, I'm super happy with how our learning of this perek went. As I mention at the end of the shiur, this is perhaps the BEST introductory perek to Tehilim - the contents, the method, and the benefits. I can't wait until the next time I learn it!
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מקורות:
תהלים צב
רד"ק
רמב"ם פירוש המשניות - ברכות ט:ה
רמב"ם - מורה הנבוכים ג:כג
איוב לג
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The Torah content for this month has been sponsored by Meir Areman, l'zeicher nishmas Zelda bas Ziesel, his grandmother, whose yahrzeit is on the 21st of Sivan.

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Transcript

SPEAKER_00 0:00

Okay, so this is day three, last day of uh Tillin 92, this Mr. Mashabas. Last time we did the Radak on the first roughly half of the parak, which was the first like uh seven Psukim. So I think what I'm gonna do is rather I'm not even gonna read through the whole parak again because this is the third time. Uh I think what I'll do is I'll read each pusuk and then just summarize what we got out of the Radak. And if there are questions on it, then we'll go back and reread what we've done in the Radak. But I think we I want to prioritize like you know landing on the plane. So he has Mizmash Lim Shabbas, and again, I'll just have the stuff on the screen. I won't even translate here uh unless it's necessary. So so he says a couple things. He says that obviously they would sing this in the basic Magdash on Shabbos, and it's about Shabbos, but he says according to Khazal, it's also about the time of Mashiach. He says that it's uh like they say here, La ulam shakul Shabbos Umnukha, uh sorry, uh Shuhu al Ahasid Lavo, it's on the future. So when I first read this, and I even think when we did this last time, I thought it's the way the Radak usually does it, which is that there's what he holds as the Pshat, and then there's Khazal's drush, and he just quotes both of them, but they're not really intersecting. But what we've found, what Ken and I found out is that there's a much closer relationship between the drush of Khazal and the Pshat of the Radak than we thought. All right. So just stay tuned for that. Okay, then there's the crazy middle, which I have not yet quoted, which we're skipping. Okay, so he says, Tovlohus Lashem, Luzama Lashim Kha El Yom. So it's good to give thanks to Hashem and to make music to your exalted name. So he says that um this is talking about giving thanks to Hashem on Shabbos, because on Shabbos, then you are uh you should do this all the time, but on Shabbos, you are free from work and you're involved in you can involve your entire energy in Khachma and Avodas alukim. And that's what he means when he says is the Nashama Al-Yonah finds an opportunity to praise Hashem, is that you're not your energies are not drawn in all sorts of directions. You can actually focus on on thanking Hashem on this day. Okay, so that's that is the the second pasik. Third pasik is um where are we here? Third pasik is that um he gave several interpretations of this. So he gave the Shabbos interpretation, which is that on really every morning and every night you should thank Hashem. But on Shabbos morning is the only morning you get up and you don't actually have to go to work. So similar thing, you have an opportunity to thank Hashem and you should thank him for all the chasadim, especially the chasid of Shabbos itself. All right. And then the nights, uh, then he he interjects with an interpretation about the Mashiach thing. He says that um uh that if you're gonna take the Mashiach route, Bokir is the ultimate Gula and the Laelos are the Galios that we're in right now. So during the gallus, we thank Hashem for the chesed of preserving us and for eventually taking us out. And then, oh sorry, that's for the Imuna, and then the chesed will be when he actually redeems us. Then he goes back and he says, you could also say that the nights are always free for chachma, which nowadays is not really true because we have electronic lights and we are on our phones. Um, but uh back then, sun goes down, you can't work anymore, so you can be involved in Chachma. Um, and uh, and so that's why it's the Shabbos morning and then the night are your Chachma times. And then um he says, or you could say the Lelos are specifically Shabbos night and Mote Shabbos night because you're also not working then back then. Okay. So he says you use instruments, that's four. Again, we're just reviewing right now, that's why we're going fast, but stop me if you have questions. Okay, then we get to probably the first main point, which is uh I'm gonna just read this in English here. He says, You have gladdened me on the day of Shabbos, you have gladdened me when I contemplate your actions and the work of your hands, which is the world and everything in it. And on Shabbos, I have the freedom to contemplate it, and then I will rejoice. And this is Chachmas Tava. This is the study of science. And we went through that whole Abraham and Ramam last time about using um using a Shabbos to study science. And then he says, And when I contemplate it and I apprehend whatever I apprehend, I rejoice and my heart sings. And then he says, This is a private experience for each and every chhacham, because each and every chhacham, you appreciating God's uh uh chahmah in nature is not something that is a group activity, it's on your level and it's in your mind, and you could talk about it with people, and that's good, but fundamentally it's your own heart rejoicing. Okay. Uh whereas let's say, like actual song, you can sing with people. You know, you can actually like actually sing with people. All right. So that's why it's in the singular. Okay. Then we get to the most important psukin, okay? Vov, which we uh vov and Zion. So we did Vov, we did not do Zion. So I'm gonna do both of them again because he's gonna just to set you up here, he's gonna give us three interpretations of uh of Zion. And just to show you in our uh our scheme here, okay, we have actually what I'm gonna read I'm gonna read VA first, then I'll show you in the scheme. Okay, Ma Godluma Saka. Actually, no, I'm gonna show you the thing first. All right, so again, review here. So in our approach to Tahilum, we have the two halves. And then here we don't only only have a pivot point, we have a hinge. And what makes it a hinge is you can read seven as uh as a continuation of one through six, or you could read seven as uh intro to eight through sixteen. Or new possibility is uh it actually connects the two halves. Okay, so he's gonna better combination of the previous two ideas, or uh it is yeah, and and and just spoiler alert, that's the approach that uh I took the very first year that we did, okay. And I have a Raya in the Radak. That's what I'm gonna try to claim here. Okay, so what he's gonna do now is we're gonna read his one through six, then he's gonna go seven as part of the first half, then seven as part of the second half, and then connecting them. Okay, and we're gonna get a lot of ideas within this part. All right. So again, we we read this first part last time, but this is a necessary refresher. Ma godlu ma sah, how great are your your uh your actions or your works? When I contemplate them, when I gain an uh insight into them, anim makyur ki gdolim hym uguim lahasigam al shaimusam. I see that they are great and they're too lofty to grasp completely. So here he's not saying godlu in the sense of how great they are, he's saying they are like above our ability to fully grasp. They're like um they're out of our uh out of our reach. Okay, so that's the kind of great that we're talking about. Bakin Amku and then deep Maqsabasaka, shloniglu l khachamim ta' meolam, that the reasons behind the world are not revealed to the khachamim, the sha'elos kashos with difficult questions, uh uh or difficulty. Yeah, difficult questions, with things in the world. Lama hayakak, loa hayakak, why is the world this way, not that way? Bachas binas he one of the questions is lama barra hakelb ha'lum hayom kak fuk shanim. Why did God create the world to be this many years old? Below Baral Korum, he didn't create it ahead of time, or earlier than that. So we we said that the that there's a there's a uh a naive version of that question and then a sophisticated version. The naive version is why did God create it now and not before? And that's naive because God created time. So, like there's no before, okay? But the sophisticated version is how does an unchanging uh um primary existence create the world, go from not created to creating? That's a real question, okay, which he's not gonna answer. But he's saying that's one of the difficult questions, all right. Um, talk to um physics to God uh uh podcasters about that, right? Um, because they they are they actually have the chapter on that. I don't know if it's been released in audio yet, but I have the chapter, chapters. So so he says, so but the reason what's the reason he gives? He says, the uh Hatshuva Bazosa Sheelah Bazulasa, the answer to this and all the other questions, Kach Gazra Kahmaso. Um, such did his Khachma decree, but Shabosov. We don't know his uh his knowledge and his thoughts, Lama. We don't know why Kiamhu Lamatta Bagadal Mala, they are deep below and great above. Now, I don't think I explained this last time, so I'm just gonna do a drive-by summary of the Morahanivukim 313, okay, which I gave a lengthy shear on to my women's year. So 313 is is what's the purpose of the universe? Okay, what's the final cause of the universe? So there the Ramam says that you can only ask about the purpose of something if it came into existence in time and was brought about by an agent. Okay. So so for example, if I like bake a cake, I exist in time, I intend to make a cake and I bring about the cake in time. Okay. But let's take the extreme example of Aristotle, who holds that the universe is eternal, you can't ask him what the purpose of the universe is because it always existed and it was not brought into existence. So there's no intention. Okay. So then the Ram says, You would think that you'd be able to ask us what the intention of the universe is, because uh God created the universe, right? But here's the catch is that at the end of the day, you're gonna ask, what is the purpose of, you know, what's the purpose of the universe? So he says, if you say it's man, so then the question is, what about all the other stuff, right? And um uh, and if you say that all that is necessary for man, then that's a very hard argument to make. Like, what about all the the stars and the galaxies and stuff? He addresses those persocum, yeah, yeah. So you can listen to the shit later. Um, but then he says, I'm just giving the the kitszer version, right? So then he says, um, but let's say you do want to say that the world is for man. So you'll say, Well, what's the purpose of man? So you say it's to serve God. But then you say, Well, what's the purpose of serving God? It can't be for his sake, because you can't do anything for God. So it must be for man's sake to make him perfected. Then you say, Well, what's the purpose of him being perfected? So ultimately you're going to get to the the answer of it's God's will. And this is the catch, is that God's will, God's will or God's wisdom. And the catch is that God's will and God's wisdom are are indistinct from his essence. Okay. Unlike you and me, we have there's there's you, your entire person, and then within you, there's your will, you know, there's this desire, that desire, this intention, that intention. But with God, then God is uh God and his will are one. Um, they're just different names for the same uh thing. We we there's no God is absolutely one, there's no parts. And just like you know, if I if I know how you try, unless you become a copalist, but then that's a different God. Uh right. Then you got 10. You got 10 gods to choose from. Uh, gotta catch them all. Um, so um the uh so the thing is is you we even Aristotle holds you can't ask what is the purpose of God because God didn't come about in time. So that's why you're stuck with with any why question about the the fundamental aspects of the universe, you can ask a question within a system, like why why do we have lungs? Right? So you can look at what the structure of the lungs are and what they do within the body, but you can't say why do why did God give us lungs and set of some other system? Or like why, you know, why is oxygen necessary? You can't like ask the question how you define the systems, okay? So he's saying you that's what he means when he says, um, Gazra Kachmaso, God's Khachma decreed it, and we we don't know our minds cannot know his mind and his thoughts. Okay. And that's what he says, it is deep below, meaning you can only go so far, you know, you want to get to the roots to the underlying causes. There is a limit, you can't get to the underlying, underlying cause, okay, which I just now thought is the shot. Okay, that's actually a good pshot. Funny how you can like work on a question for decades and then suddenly an idea comes to you. So the mission of Kagiga, I guess my mind is prime for this because I'm gonna be sure tomorrow night on this. Uh, the mission of Kagiga says, Um, Kolamstakba Arba Divaraim, Roilo Shalom, Shalobala Olam. Anyone who contemplates four things is better if they were never born. That's a loose way to say it. Mala mala, mala mata, malafani mumala akoor. What it came before, what will come after? Uh uh, sorry, uh what's above, what is below, what came before, and what will come after. So, of those three, the one that the that always bothered me is what's below. Okay. So what came over. Yeah, I had a theory about it, but I just realized a better theory here. So this is in Klagiga 2.1. Um, so what is above is there's a certain limit on what you can know in terms of God and non-physical entities, like angels and stuff, okay, because our our knowledge is limited by the physicality. What is before is what came before the universe. What is after what is going to be after the universe? But what is below, what's the that that's the question. So the way he's using the word below is what is the underlying, the most underlying causes of stuff. Okay. And again, we say this in English, getting to the bottom of something, right? Um, or the uh, you know, the the the foundations.

SPEAKER_02 12:15

That's not different from Malamata.

SPEAKER_00 12:17

No, that is Malamata I'm saying.

SPEAKER_04 12:19

You're saying that's not the term.

SPEAKER_00 12:20

Malamala is well, it's funny that all four come to the same uh the same point, which is all of them come into you're in the realm of God, not the universe, right? That uh uh the universe, you're trying to understand God, what is the reality of God not by the universe? Yeah, right. So you're gonna get to the same place. You know the cute drusha about um about the uh this doesn't really cover all four, but the mala, mala, mala mata, and malefnim. Drasha is the why the Torah begins with the letter. This is actually a mid drush, it's not just cute, but why the Torah begins with the letter Bays is that Bays is uh is closed on up and back and down, but it's open going forward. That the only thing you can know is from the creation of the universe and on, you can't know uh above, below, or or before. Okay, don't ask what I'm after. Yeah. Yeah, yeah. Okay, yeah. All right, fine. Okay, so this is this is priming us. This this is that's the end of our review. Okay, all right. So now we're gonna get to three explanations of uh this pasuk, which is Ishbaar Lo Ye da Uh Sil Lo Yavin Azos. Okay, a boorish man doesn't know and a fool doesn't understand this. Okay, first explanation. Uh so he's gonna say like this he says Radak. Okay, Zer Posuk Kashur Lamala Mimena olamata mimeno. This pasuk can go to what is above it or what is below it. Okay, Malamala, Malamata. Not really. Okay. Lamala Pirusho Kah. So if you interpret it as above, here's the explanation. Samach lamasha amar, amku makesaka. The the fool and the boer don't understand God's thoughts being deep. Okay, they don't understand the depth and the the greatness of God's thoughts. Okay. Omar, he's saying, whole ish bar uksilhu shalyadovaloyavinzos. Any person is a a boor and a fool, if he does not know and doesn't understand mash amar, what it says, l das paulacha. Um of the you know what uh of uh oh that's interesting. Mash Omar Ladas Paulacha. It's funny actually. Maybe this is different than what I thought. What does it sound like he's saying? Sounds like he's saying sorry, I got it wrong. He's saying that the fool does not understand that he should seek E DSHM of God's uh God's uh uh uh actions and creations. Okay, in other words, what makes you a fool in this reading? What makes you a fool is you're not seeking knowledge of God's creations. Okay, so that's interpretation one. Uh God's actions, also, yeah. God's actions and creations, yeah. Okay, so hold on to that though, because we're gonna compare all three at the end. And if you're gonna interpret it as referring to below, which is just to read for uh those who uh need a refresher, a boorish man doesn't know and fool doesn't understand this when the wicked blossom like grass and all the doers of iniquity bloom, is to destroy them forever and ever. Okay, so they don't understand that, yeah.

SPEAKER_04 15:14

Is nine contrasting to the boorish man and not to the wicked then?

SPEAKER_00 15:20

Um you can interpret it that way.

SPEAKER_04 15:25

He I was just thinking again about the diamond though model about because he used the word like oh you're exalted?

SPEAKER_00 15:34

Ah, oh so that's actually good, that's interesting. That does fit in, that's gonna fit in, I think, to his third interpretation. Okay, so but uh but yeah, that's not that that is not how he ends up doing it in the commentary on that. But yeah, it's a good good approach, though. Okay, so so what is this? So so if it's below that he doesn't understand, then it's like this. He's Prashuk, Ish baar loyada, a boo a boorish man doesn't know. He doesn't know before that when the wicked bloom, kum asiv, that it is uh like grass. Klomar shiats lihu ba'olamaza. Uh sorry, when they bloom like grass, sorry, I'm mixing up this when he says on the actual pasa. When they bloom like grass, meaning they succeed in this world, but the khachamim knows that it is to destroy them forever. Klomar, meaning to say, shlow yihelham chalak lolamhaba, that they will not have a portion in the world to come, which is forever. And the success that they're enjoying is the little reward that they have for their good deeds that they do in this world. God gives them their reward in this world, so that they're destroyed from Olam Haba, Biskaram Masim Haram, Shame Rapim, in payment for their bad, meaning in recompense for their bad actions, which are many. Like Mosh Rabinu says in Dvarim, that God repays his enemies to their faces, uh or uh Alpanav, I don't know if that's in I don't know if it's to their faces or in his presence to destroy him, to destroy them. Uh yeah, so just to summarize here, I'm not taking the question. Is that so he's saying, so where does the fool not understand? The fool doesn't understand when he sees the Russia succeed, when he sees the Russia bloom, meaning to have success in this world, he thinks that it is forever, but really, and he thinks that it's good, but really it is to destroy them from Olum Haba. And the only reason that they're getting success now is to pay them the reward for their actions so that they get destroyed in Olam Haba. Yeah, Mosha.

SPEAKER_04 17:29

Um I don't use the word that khachamim as opposed to khachamim when at least we talk about our explanations. That would be like the stadium.

SPEAKER_00 17:37

Right. Yes, it's the khachamim and it's the khachamim from the first half.

unknown 17:42

Okay.

SPEAKER_00 17:44

Well, I mean saying, I'm saying like like he's been talking about the khachamim so far. Um actually, sorry, I shouldn't say that. That's gonna be for the third interpretation. Uh, this this could be khakamim in in uh in this inyan. Yeah, okay. But the question is what is he what is he saying? What does he mean here? Well yeah.

SPEAKER_02 18:01

Uh makes them uh successful in this role in order in order to destroy. Right. So how does how does this destroy in order to destroy?

SPEAKER_00 18:11

Okay, yeah. So this is one thing that I've I I have struggled with uh of understanding, you know, I'll I'll show you where I first uh saw this, which is in the Rambam in the paragraph about the Brahos and Klalos, which is in Chuva 9. Um, so the the main, I'm gonna not read the whole thing, but the main thing is he says basically that don't think that the real reward is uh the brachos and the klalos the brachos and the real punishment is the klalos. Really, the real reward is olam habah and the real punishment is karis. So then he says, what are the brachos and klalos? So the brachos are basically like a scholarship, like an academic scholarship, which is that what's the idea of an academic scholarship is not that you get paid for learning, it's that you get paid so that you can learn. That if you are, if you are devoted to your studies, then the school will give you the money that you need to not worry about anything else so that you can be involved in your learning, right? That's what the brachwas are is that if you're following the Dera Hashem and you are you know doing mittos and seeking Chachmah, so then God will provide protection from your enemies and health and wealth and stuff like that, so that you can be in a state of involvement in chachma and he'll remove all the bad stuff. Okay. Um, but if you don't, uh uh, so he says like this of if we abandon the Torah with our minds, and we we get involved in things that are transient or waste of time, however you want to translate that. As it says, uh Yeshirun, that's us, became fat and kicked. Shouldaion hames, yasir kolhaosin kol Tobasa olam haza, shim chizku yedehem libo. God will remove from those who abandon um him uh all of the goods of this world, which strengthen their hands to rebel, or as we would say in modern terms, that all things that enable them, right? That you know, God is not doesn't want not want to be an enabler. Uh mayalem colour raus hamunim osam miliknos uh and who bring all the bad things that prevent them from getting in order to destroy them in their wickedness. So again, weird thing, like God wants to destroy them. Okay, similarly, he says later on when he summarizes it, Nimpsis uh Nimsa Pierce Kounabra Clawless Alderh Zil, Shmatarko, if you serve him with joy and you keep all of his way, he'll he'll bestow all these brachls to you. Um and he'll distance you from the clawless. So you can be free to be in come wise in Torah and to be involved in it. So that you get Alm Haba, Vitiv Lkalum Shakulotovia Taraklah Shakula Aruch, you'll enjoy the world that's always good and uh in the world that's always long. And consequently, you get both worlds. Okay. If you abandon Hashem and you involve yourself in food and drink and lechery and all this other stuff, maybe Allah claw he'll bring you all these curses. He'll remove all the bracos until you spend your days in in fear and anxiety. And you won't have a a uh a free mind and uh uh uh an intact body to do the mitzvos, kideshdu mecha, in order to destroy you from Olam Haba, Vnim sashibatem Shneolamas, and then you'll lose both worlds. Shibizman Shaha Adam Tarubazah, Bahuli Uvim Muhammav Ravon, Inumis Asaq lobachmov mitvah shame hose. Right. So so so you know it's not exactly the same idea because the Ramam is talking about breakfast and Klalos, but uh whereas um Rudak is talking about Sakharba Onesh, but similar lushan of like he God is paying the Rashim to to destroy them from Allah. So what is that idea? Yeah.

SPEAKER_02 21:50

I think what he's saying is that um is that in this world, if you is it he makes them appear successful in this world or he gives them them success in the stream in terms of like physical stuff. So he gives them a lot of food, wine.

SPEAKER_03 22:04

Right.

SPEAKER_02 22:04

He allows their ego to be stroked, honor, you know, all sorts of things. And all those things are like naturally appealing to humans. They are appealing to humans. Right. But but what do they but they're also like uh another kind of like a drug or they they they satisfy someone. And therefore when they're they're in such a happy state because of all these things they don't they don't pursue Torah. The Torah because it's like like satisfying their some of their needs are satisfied so to speak. Right. And therefore giving them all these things that satisfy them what does it do? It removes them from Torah, which really is that's how you lay claim to Owen Allah. Right. And that's how you improve your soul. Yeah. So so really even though it's like an apparent good in this world uh really by doing that he's actually preventing them from reaching exactly right.

SPEAKER_00 22:53

And uh yeah so I I want I was looking for a Ram to confirm what you're saying here. Okay. So um the Ram talks about this in many places but there's a there's a phrase that he uses called um imaginary successes or imaginary goods. And what he means by that is there's the true good which is knowledge. And then imaginary goods are goods that people value but they're only transient or physical they're only instrumentable people value them as as the true good. So um this is in the uh oh you know what this is not the full document. Okay so you know I'm just gonna grab this from the um so this is in Pirish Mishnaios brachos nine uh yeah nine five oh actually it wasn't even the right source I was quoting fine so this is um uh tovakak bavarak al harah uh just as you bless God for the good you should bless him for the bad so it should be the same so he um he goes and he says that that the the knows that things that appear good at the beginning sometimes turn out bad and vice versa okay so you don't get caught up in that then he says this phrase he says um uh of alha azharam mehadavon bah tsar um the warnings of chazal and the Navim against uh worry and like um tsar but he's talking about like psychological tsar whom a fur same odd is very well known Bisikra Navim in the books of the Naveem Ajin Sarakhadabar alav uh to the point where you don't need to talk about it. Bhose all of this imlohaya oso adam sharui betov mere is provided that a person is not steeped in good and you'll see he's talking about physical good from beginning to end the Yakshov Hakoshev and the the thinker thinks he's very blessed or happy or successful. Okay the meduma that imaginary happiness that imaginary felicity hasiba will be a cause lim no me menuha osher hamiti will prevent him will withhold from him the true happiness the true success and it'll cause him to get kicked out of Olmaba okay so that's I think that's what you're saying right in other words like like the average person and this is exactly the mistake he's making so actually let's plug it in here right so people see the name either um Rashim or fools right pick your pick your Russia who are enjoying wealth and uh and success and all this other stuff right so people think oh that person is getting the true good but if you really understood what the true good is you'd recognize not only is what they have not the true good but that thing is actually going to withhold the true good from them because if you are involved in like like again I was reading this article about these super super wealthy people like you know the Bezos and then the musks like it's not even that they have enough money to be involved in all these physical pleasures. And in fact a lot of them are like like Elon Musk is not someone who is like just you know going on jets and buying ponies or whatever rich people do you know but the thing the the thing that this person was saying is imagine these people they're so locked in a world where their ego immediately becomes reality and every anything they want can just happen and everyone around them is just trying to curry favor with them that will just distort your entire sense of reality it's just a it's a it's it's it it's a threat. So so the thing is when he says that God gives them the reward for their actions in order to destroy them from Ulam Haba, I think what he means is again this is not magical you know childish view of reward and punishment. This is that God set up a world with cause and effect and when you do actions you get the results for good or for bad. But what happens is that when the Rashaim get these good results, it further corrupts them. It's like a drug like you're saying it enables them and it takes them away from Olam Habat that's what Vaishman Yishun Vaivat and uh and that will destroy them. Okay. And by the way side shot and I've never seen anyone say this uh inside but you know this concept about how the Sadiqim were always worried about like using up all their their zhus you know in this world uh like like they're worried like you're gonna deplete your zhus and they're not gonna have any left I have a story about like rabbi I think our top on it somewhere sounds like it even before I heard the start were like praying for money yeah or something If they start thinking and then they see two angels or something that say like if you start working then you're gonna deplete your oh interesting I'm not familiar with that sorry yeah yeah but there's a there's a lot of instances of this where you see that the Tsadi is like he doesn't want to use evolve his in this world so you read that and it sounds so childish. Like you've got like like your your your carnival tickets and like you can either redeem them in this world and get like your teddy bear your big teddy bear or you can save them for Olum Haba and you just don't want to use them up now. Like it just it sounds childish right so my understanding of that you know we don't have a point system my understanding of that is that they're worried about this happening okay in other words the Russia gets success and he doesn't even realize it's harming him and corrupting him and he loses olum chaba the tsadik realizes that you can be someone who is a tzadik but if you get certain goods of olum hazah it will not deplete your storehouse of before it will diminish your perfection going forward because you'll relate to the zqhus in the wrong to the good in the wrong way and that'll be that'll be bad for your olum you know so that that's it's in other words the way I understand that concept it's the same as what the Rashaim are are what's actually happening to the Rashaiim that Tsadikim are afraid is going to happen to them. That makes sense why so a Russia wants to win the lottery and doesn't even realize how winning the lottery is going to destroy him that Sadiq doesn't want to win the lottery because he doesn't want to diminish his Zhus. What does that mean? It doesn't mean that God has to use up Zhus points to give him the lottery it means that if he gets the lottery having that money puts him in danger of losing his perfection and relating to the money in the wrong way and becoming like the Russia of getting caught up in this imaginary success and that'll cause him to lose his Zakhus going forward. That's my understanding of that it's a it's a much more reasonable idea than the the childish model.

SPEAKER_03 29:24

Yeah.

SPEAKER_00 29:24

Okay so that's his second so this is a profound point here okay people think that the problem of theodicy of like why bad things happen to good people and good things happen to bad people like this this problem here this is specifically Rush of a Tovlo that good things happen to Rashim people think that that is a problem in metaphysics right or in reward and punishment but what what is the actual mistake what subject are they making a mistake in well there's a whole problem in how do you know it's good and how do you know it's bad yes it's a mistake in values yeah okay now I don't want okay this happens to be the best day of the entire year for me to give this particular shear because I am just I just finished EOV with my students um and not they can ever finish EOV, but just as a uh you know a hint going forward I'm not even gonna read this I'm not gonna allow myself to quote any EOF actual document because I'm just gonna plunge into it but when you read the Ramam in the Mora 323 where he actually ties everything together take a special note that the one of the major problems that Eof had was not in I mean he had a problem of lacking knowledge of God but his big problem was was buying into the imaginary uh success the imaginary forms of wealth and because he was attached to physical to success in the physical world that's what threw him into all these problems when he lost his stuff okay so that's just a big clue for for Eok. Okay. Ready for the third interpretation? Okay third interpretation and this is what I said the first day okay I think VH Lafarcho Gamkane Shie Davak Lamata so you can explain that the husuk is referring to below U pirusho kitam harishon but the idea the explanation is based on the first one so let's just review them again. The first idea was fools don't study masebrecius okay but he's saying these fools don't understand that when the wicked flourish is to destroy them forever. So what's the connection he says like this are talking about two different people or uh no no no the the ish baar who who does not study Masabrishis does not understand why the wicked flourish and that it's to destroy them forever. Okay. Kikol Ish Baruch any foolish and boorish person, but Tsar Sadhim Bolamzah to know the success of the wicked in this world and to know the suffering of the Sadiq in the world in in this world even though it says that it's to destroy them forever Moshe Rabino and Moshe says that God will pay the wicked to destroy them which by the way just to clarify what point he's bringing up from Mosh Rabino it does not say that God will smite the wicked it says God will pay the wicked in order to destroy them. Okay in other words people think that God will strike you down with lightning no God will make you win the lottery to destroy you that's a totally different way than the way people think that the wicked are destroyed because they don't understand the real value system. Okay they don't learn Mishlay. Now this is a problem because I'll say that Moshe also did not know this. Okay, this is a famous Midrash Vamru they said mosha milefneak Moshe asked three things from God shim nasanlo, two things he gave him lo, and one he didn't give him which I don't understand by the way because I thought Moshe in the sukim moshe asks God show me your glory and teach me your ways and the second one he gets an affirmative answer to in the first one he doesn't he says God man can't see me and live so I don't know what the two are but here's the one he didn't get this is the one he didn't get the answer to me ma yesh sadik vatovlo viesh tadik viralo why do some tzadikim enjoy good and some tickim get bad yesh rusha vatovlo viesh rusha viralo and some rushim um get good and some rushim get bad what here tells him yes I think I think Rashi quotes this somewhere yeah umar low karakus Hashem says to him what's the answer the chanosi asasharahim I will be gracious to the one I'm gracious to and I will uh be merciful to the one I'm merciful to Afa Pish Einuhagun even if he is not worthy okay the Zehu and again I've said this many times okay the most important sheer that I've given is the of men uh of men uh of wolves men in methodology but the most important sheer on Torah that I've given is the Yudigamumiosarachim of the role bag okay in 2020 so that's what this is about it's about that puzzle all right so if you can listen to any sheer of mine those are the only two what the first sheer of wolves men in methodology and attempt to capture an epistemological upheaval that was also in that was in 2021 most important sheer I've ever given um the Zehu Mas okay Vzehu Maseha Kelis Barak Shamralahim Ma Gadlu Maamku these are the deeds of God that were referred to above where it says ma godlu and ma'amku. In other words God the darke hash of those are the things that the fools don't understand. Okay so just to show how this is what I was saying and then we'll analyze this okay my shot of the entire parak which we did in the first time was that the point of the whole parak is to show that that the you will not understand Sadiq Virallo and Roshavitovlo unless you understand my sebrecish okay and to the extent that you study my sebrecish you will not have these problems of Tariq Virato and Rush Vitovlo and now I'm going to violate my promise by opening euv okay because just to show you um uh in a just in a second here um yeah I mean that as far as studying my subbrations will allow you to study to alloy the more you give us then you'll understand the Sani Barallo yes yeah but it's G Sham specifically in MySuprecies because Sani Barallo is a system is a system of yes okay so just just to just to give you enough to what you're up to say and say oh I want to learn EOV and then I'll I'll I'll listen to all the sharing that I'm that I'm giving on EOF um is oh good good um oh we we have a new project we've we're expanding I've decided to continue it into next year so I'm not gonna rush and finish it I'm gonna continue into EO next year as as far as I go so yeah no this is I'm actually this is I'm actually doing uh yeah because I'm I'm I'm I'm mid uh mid uh midway so um just structurally in Eov you've got Eov bad stuff happens to him and he denies Hajjaka and then you've got three friends who try to argue with him Elifah's building so far okay each one gives a different answer and then a fourth friend seemingly out of nowhere Elihu comes in sets him straight by giving him a speech and then Hashem reveals himself to Eov and then gives him a speech okay so there's two correct answers in Eev that are one after the other there's Elihu and then there's Hashem. So what do each of the answers consist of so I'm not going to read all of them but Elihu says he says this funny thing about an angel and he says a funny thing about prophecy but then he says like this he then began to reinforce this view and to clarify its method by describing many natural phenomena such as his descriptions of thunder lightning rain and the blowing of the winds into these he will have many matters of from the conditions of living beings namely the outbreak of plague the occurrence of great wars etc okay so Ilihu mostly talks about nature okay then Hashem he says Ram says you will likewise find the revelation of Hashem that came to Eof through the which his error in everything that he had imagined was made clear to him did not depart from descriptions of natural phenomena whether the descriptions of the element or the descriptions of meteorological phenomena or the descriptions of the natures of the kinds of living beings in fact here it's actually I actually am an open Eof here um just you know to um depart from descriptions of natural phenomena and again you gotta think to yourself well what would you expect a book about Hashgaka protest to talk about in Hashem's revelation to Eof Harsgaka protest but all Hashem does is talk about nature okay and then it's in the way he talks about nature is is he says you know where were you when I founded the earth speak up if you have understanding who gave it its dimensions if you should happen to know who drew a line over it on what earth support sunk or who tossed its cornerstone into place were you where were you when the morning stars sank together and the angel shouted joyously okay or in all you're just have you have you ever commanded a day to break or made known the dawn to its place? Have you ever commanded that the earth be grasped by its corners and the wicked shaken from it? Have you ever made an earthquake? Okay have you ever been to the depths of the sea or undertaken a search of the abyss have death's gates been revealed to you do you understand how death works um have you ever been to the storehouses of snow and seen the storehouses of hail which I put aside for time so you just it's just describing natural stuff right so why is it describing natural stuff? Because Ishbaar loyada oksilo yavinazos that the only person who doesn't understand Sadikvaralo is the person who hasn't studied my subreshis and the more you understand my subreshis then the more you'll understand how God works in in in Hajjgaha okay um yeah all right so so that's that's what the Radak is saying is that connecting the two that if you are not knowing God's actions then you're gonna have this problem. Okay um Arya's wondering Sabi Parala I just got hit in the head for no reason okay um okay but now we have we have one one small problem uh which is um what's the problem with him mentioning that Moshe Beno didn't know uh the answer knew Masog Gracious okay one is he knew Masogracious I guess what's the problem from the parak then he may be right Eo oh that's also true Moshe wrote Eo according to Kazal yeah that's true but the problem according to the in the paragraph of tale what I'm saying worse the question is he says Moshe didn't know the the this answer okay he didn't know Tsadi Bural and Rush of a Tovlo right problem is that the the puzzle seems would seem to indicate that he's uh a fool and Moshe ain't no fool okay right right it says that a fool only a fool doesn't understand this Tariq Bural and Rush of a Tovlow but then he quotes the spot that says Moshe being didn't understand it right it's the hell of a also he also you see he has a thing he has a theme here right yeah that's actually a very good point yeah so um this is just a side point uh I don't know how the Radak would answer this but I'm gonna give you my answer and in doing so I'm gonna drop I think this is my mushle and I think it's one of my most well crafted mushalling okay um so I if I didn't make this up then tell me where you saw it uh but um so here's a here's my mushroom okay this is the chess mushle all right so let's say you are playing chess with someone okay some guy walks up to you okay and says I don't know anything about chess but the you just made a move that is illegal and it's gonna cost you the game so there's three problems with this guy problem number one is you can't call a move illegal if you don't know the rules of the game second is you can't call a move unstrategic unless you know the strategy of the game and third is if you just walk up to a game and you don't you haven't been watching it you don't even know who made the move okay you don't know that this guy just made a move you're just looking at this board you don't even understand how this works okay so here's the Nimshaw okay people think that they have questions of Tadi Virallo and Rosh of Tovolo and then they see that Mosh Rubino had these questions and they're like oh I'm asking Mosh Rubino's question. In reality no okay just because you're using the same words does not mean you're asking the same question okay in order to really ask a question of Tadi Viralo and Rosh of Tovalo you need to know God's systems that's the rules of the game you need to know all of the principles of Master Breshis and Hajj Gafa okay second you need to know the strategy you need to know what the value system is of Hashem and and know that your value system by which you're evaluating is the same value system by which he's evaluating what's good and what's good and what's bad. Okay and third is you need to know what is what moves is Hashem making and what moves are are are being made by other people by you by the Satan okay in Eov all right so so here's the thing Mosh Rinu knew all these things so when Mosher Binu asks a question of Tadi Rallo and Raj Vatolo it's a targeted question that is coming from full understanding and then not understanding this one thing it's like a grandmaster watching another grandmaster make a move and be like I don't get why he did that okay or how could he do that? That's a real question. But when you ask this is unfair you're asking without knowledge of the game or the strategy or who's making the moves I like it thank you thank you right so I don't know why the Radak brings in Moshe Rubainu here but I would say that Mosheinu's question is not the same thing as the the question that the the Baar and the Xil don't know. And possibly the reason why he's bringing it in is even Moshe Rinu had a cap on his knowledge because even though Moshe was shown all of my sebrecies there is a limitation to what he can know about the about God's essence and that is going to be part of understanding the full picture because you can't know you can only have knowledge of of causality back far enough to where the human intellect can go. You can't go beyond that even Moshe can't go on go beyond that. So I just don't know why he's bringing it in but that's how I would resolve that uh that issue. Okay. Onward and I'm gonna go into hyper speed here okay and not read the Hebrew and just read the English because uh I want to make sure that we finish tonight and we have 50 minutes. I might go a little bit over but we have 50 minutes. So when the Rushaim uh blossoms so he says like this is a nice little small point um what does it mean when they blossom it means when success comes to them quickly that's blossoming okay as opposed to oh sorry uh yeah and he compares them to grass that dries quickly as well but sadikim are compared to a date palm and an and a cedar okay so what does this tell you about The difference between the success of the Russia and the success of the Tadi. Yeah.

SPEAKER_03 44:05

The Russia is equipped to boss and also equipped to dust. Exactly. It takes a while for him to build itself up, but once it's there, it's much more than a few years. Exactly.

SPEAKER_00 44:12

Right. Exactly. So and then just to just to uh spell that out here, I can succeed really quickly as a Russia. You know how? If I steal a bunch of money, I am now suddenly rich. But that is not going to end well, right? Or if I violate the law, I can enjoy the fruits of that and then get caught. Right. And of course, with some Rashim, it takes a lot longer, right? The the Kim dynasty seems to be pretty going pretty pretty well, right? Okay. And then that's another question, also about like, what about multi-multi-generational dynastic Roshim? Yeah, how's that fair? Learn Eo. Okay. All right. Um uh but the Tsadi, but the re the reason why the Russia fails is because he's building it on a foundation uh that is not in line with how the world works, right? Either not in line with how physical reality works, or not in line with how social reality works, or not in line with, or he's building it on a fantasy, so it can't last. Okay, again, this is Michelet 101. But the Tsadiq is building something real and doing it through legitimate means, and it takes a long time, but it's stable because it's grounded in reality. Okay, so again, the fool does not get this. The fool just looks at a a uh uh you know, a Trump or a Kardashian or a or a or a Putin or a Xi Jinping and says, these guys are succeeding. Look, they're got they got all the good stuff. It's just it's totally not understanding the corrosive nature of what that does to you, and also not understanding that all riches and all foolishness is destined to collapse, you know, just by Mishlay purposes in principles, not even Hajjgaka protests, yeah.

SPEAKER_04 45:42

So it doesn't dangerous to try and like find the physical badness occurring in their yeah, yeah, you definitely should, yeah. Yeah, even though I mean it's it's not just that they lose their Allahaba, but it's that there will ultimately be a physical punishment.

SPEAKER_00 46:04

Right, right, yeah. And again, that's what what Mishle is particularly good for. Mishlei does that very well. Um, you know, shows how all foolish and wicked decisions lead to consequences in this world, not just in Allah. Okay. So then he goes on. Now here's where his interpretation, I mentioned that um God is exalted. So I said that that fits in your interpretation, fits in well with the um with uh the third interpretation of the Radak, which is that God is operating in a framework that we can't uh grasp. Okay, he gives a different interpretation, which is not that God is exalted, but God is high up. Okay. Uh no, meaning he says, the Rashim, even though the Rashim succeed, a person should not say that there's no one who is supervises and sees, like those who lack a Muna say, uh, that God is not Majiah on the Maya bin the Adam. Uh, and some of our people say, Hashem does not see us. Okay. Um, he says, because uh this is not rather it's not like they said, but God is mashgiah and he does see, as it says in your Miyahou, can a person hide himself in the hidden places and I will not see him? Um, but the majority of the world is astonished by about this, and therefore he says, You Hashem are above, meaning to say you have a good vantage point, meaning it's a mushroom for Hajjgaha, not a mushal for um operating in different ways. Like you are, he says you see everything, and it's like Shlomo says in Kohellas, and this is difficult possible to translate. If uh if you see in the country a person robbing the poor uh or oppressing the poor or robbing justice and righteousness, don't be astonished about God's will, because there is a series of higher, higher end watchers and one above them. So, in other words, God is above all the uh the the causal factors. And then he says, Now here's the part where he switches, okay, and this is where it departs from the way that I was explaining it on the first day. Behold, a day, a time will come when each person gets according to his actions, uh, meaning each person gets what they deserve. Uh so too, Malachi Hanavi said, when the members of gener of his generation said, Shava vod elokim, umabeta ki shommunomish parto, the people in his generation said, What benefit is there? It's vain to serve God. What benefit, what profit is there if I um if I keep his uh his his his laws? And uh and then they said, We are, yep. Okay, he quotes a bunch of half such him here. Okay, but the the key part, so there's the people in his generation were were uh perplexed because they did not see Hajjgaha, and therefore they said, There's no point in serving God, because if I'm gonna get a bad result and these guys are gonna flourish, then what's the point? So Malachi's answer is the shavtim urizem being tadtig la rasha, you will go and eventually see the difference between the Tatik and the Rasha, she call Parshahi, which is that entire parsha, the ze, and this is where he takes a uh a sharp turn, the zeihi bimos mashiach. That's in the time of Shiach. So this is not Drush anymore saying this is shot in the parak.

SPEAKER_04 48:57

Yeah, even though we were saying that we would see it like nowadays, like nephfully throughout the yes, right.

SPEAKER_00 49:03

So, in other words, we will see it nowadays, but the thing is, is you're not always gonna see it in your lifetime, you're always gonna have these cases where people are gonna like see a Russia flourish and they might be prone to this. But he's saying Malaki told them you're gonna see it in the time of Mashiach when the Zaydim and the Rashim are destroyed. Okay, and he says the next possi uh repeats that to uh emphasize the thing, to emphasize the same point.

SPEAKER_04 49:24

There won't be any doubt about the this doubt of like why are they succeeding will not be there anymore? Right, be one of the concerns because they'll see it now.

SPEAKER_00 49:33

The mechanics of this are difficult because it sounds like what he holds is that, and I mean this is not just uh a fringe opinion. There are haftara, I mean there are navoas about how uh Yom Hash uh um Hindi Yom Hashem Ba Kitanur or something like that. Like there's gonna be the day of Hashem is coming like an oven, and there's gonna be like some massive public punishment where all the Rashim who are around at that time will perish. Sounds like he's talking about that. Okay, so they're gonna see they're gonna see that happen. Okay. Then he goes, okay, but again, like you're wondering, like, how's that gonna help us now? Okay, like like you know, okay. Then he goes and he has a lot of grammatical interpretations here uh that are just not introducing any new points, brings a lot of midrashim. Uh, but then we eventually get to the end where he says, Oh, sorry, no, we need to go before the end. Um, he says, the forests of Lebanon are really part of Airetisra. Tell that to Lebanon.

SPEAKER_04 50:28

Um, yeah.

SPEAKER_00 50:31

Okay. Shisulim Baves Hashem. Okay, so these tzadigim who are compared to to trees are planted in the in the courtyards of Hashem, in the house of Hashem. The Fisha Dimitim La 8, just uh, because it compares Tadigim to trees, Amershem Shasulim Bemakam Tov. It says that they're planted in a good place. Uh Bukatos based, uh, it's a Girsa Makhlogus that either they keep going back to the house of Hashem or it's Yeshivasam, they they dwell in the house of Hashem. Kisham Yu Khachamim Hamorim. That's where the Khachamim and the teachers are. Okay, that's why the uh the Khachamim and the Tsadiim go there to learn. The Az Bimus Hamashiach, Yichhusu Roshim Visharu Thikim. In the time of Shiach the Rashim will be cut off and the chadiim will remain.

SPEAKER_04 51:14

Um bringing back the hachamim here. Is this an idea? Is he using them interchangeably, or is this a idea about it?

SPEAKER_00 51:21

You know, I'm not sure because he says that tsadikim will be hanging out in the place of the chamim. Right? Yeah. And the the only mentions explicitly, the psukam only mentioned the tzadikim. Right, yeah. Okay. Bakulam yihu oskim bachma ladashem. All of them will be involved in Khachma Tnoah Shem, Kamosh Kazu, as it says, Kimalharztea Hashem. The entire land will be filled with uh earth will be filled with the knowledge of Hashem. That's where the majority of Khachamim will be in the house of Hashem. Basham Yafrihu, then they'll blossom Klumer Yatzlihu, Vyarbu, Bachma. This is true blossoming. This is not the Rashim blossoming by getting worldly successes. This is the Sadikim blossoming with true success. Bomar Baves Hashem, Bamar, Bachatros, Kia Kohim, Balavim, Baves Hashem, Bisha, Bhat Bachatzros. So all of Israel will be there. Okay. Um, final, final point here, and then we'll tie it together, though. Okay, I know I didn't I didn't summarize that yet. Oh, okay. Uh we don't need this. This is a funny thing. Okay. Uh Kiyasha is uh kiyashem. Then they will they will proclaim that Hashem is upright. Keep as much nowadays, Libos bin'at and postchimbamasia kal. The hearts of a person are um of uh persons of two minds. The um I know it's from uh uh Masanyatan postgame. Uh they waver, right? The hearts of men waver in regarding God's actions. When they see the tranquility of the wicked and the afflictions of the tzadi, uh tranquility or success of the wicked. We don't we can't explain the tranquility of the wicked nor the six the afflictions of the tzadi. Uhazid, and in the future, when mashiach comes, then they will all be um refined and fire purified, and they will remain purified like silver. The rushim will no longer be tranquil, and the saddim will no longer be uh in Sarah. Khamusha i Psukum B say from Malachi, as the Malachi says, Then everyone will admit that Hashem is upright. Okay. Suri, my rock, Shi'ani Boteakbo, that I trust in, Amram Ashore, the psalmist says, Yomura ko ki lo ablusabo, that there is no iniquity in him. And all of his actions are in faithfulness. Then the secret will be revealed to them. Lamahaya cane baulam hazeshava rushim, but why there was in this world tranquility for the wicked and sorrow for the tadikim. Okay, so just to summarize what went on in this whole thing, okay, it seems like you have, I would say, four groups of people. Okay, you have the Rashim, who are the most far gone. Okay, they are steeped in the wrong value system, and they are getting the reward for their actions, but they are so caught up in it that they don't even realize that they're going to be destroyed. Okay, they're running towards the pit of destruction. Okay. Then you've got the um actually maybe there's only three groups. Then you've got the fools and the the Ba'ar and the Ksil who don't understand, they're not making the same mistake as the Rashim. Okay, like they're not, they're not like doing evil acts and succeeding, but they're in conflict because to them the existence of these Rosh'im succeeding throws God's Hajj Gakha into question. Okay. Then there's the Tzadiqim and the Khachamim who who do understand this because they study the actions of uh uh God's creations and they also have the true value system, okay. So it seems like the the the general populace, uh so how will mankind be brought to a correct understanding? So it seems like there's gonna be three stages, okay. There's the stage right now where you as a maratik can study masabreshis and can study the true value system, and you can be among those who are not these fools, and you can you can gain understanding of the Hashka and not have these problems, okay. That's for the individual Sadiqim to do right now, okay. Then it apparently there's gonna be an event at the time of Mashiach where the world's Rash'im will get their punishments, and there will no longer be these cases of Sadiqim suffering and Rashim flourishing. And that's gonna be a demonstration to people that that God is just, okay, that that people got what they deserved, but they still won't understand it yet. Then after Mashiach comes, there will be this period where knowledge among mankind grows. Then they'll understand the sowed about why the world has to be this way. Okay. Um, and so that seems to be the evolution of uh of mankind here, all right. So, but the the question is is that clear? Like, okay, I mean, that that's how that that's how Ken and I uh uh arrived at it. You have a question? No.

SPEAKER_04 56:24

Um, I mean, just can you just I guess spell out a little bit more about like what what exactly I mean you I mean you outlined three different uh areas that a person to focus on the mice operations, uh the value system, and like who like I mean who's actually the cause of what right? Um I guess what would like practically what is that enjoying someone to do?

SPEAKER_00 56:52

What does what are those three when you say I could practically what would be like an example Yeah, I can give you one example, but this is this is really all of E of. Um can I give an example without going into all of Eof? I mean I'll give you a dumb example, okay? Um a person who is ignorant, let's say you have a farmer, okay, who uh is struggling to make ends meet, and his neighbor farmer is stealing fertilizer and like grazing his cattle on other people's stuff, and that guy's succeeding a lot, okay, and this poor honest farmer is not. Okay, so he says, Why is God providing rain for this wicked farmer? Okay, like what you know, why is God allowing this farmer to succeed? Now that guy, this guy who's saying this clearly does not understand how God works. Okay, he doesn't understand how the rain works, he doesn't understand um how the how uh you know the the the fact that this guy who's succeeding is not really succeeding if he learns Michle, like if he learns Michel, this is not really succeeding, and and he just has a totally distorted notion about how reward and punishment operates, you know. So through studying the way that God runs, uh yeah, I I can't, I don't want to shortchange the idea. I can't go into it. Yeah, I can't go into it. Yeah, um I think it's in what yeah, yeah, yeah. You get uh Ramazin hints, you know.

SPEAKER_04 58:25

Um explained with the misplay recording, and the uh recording?

SPEAKER_00 58:31

Yeah, only on unfortunately the the I'm not gonna get to this part until after the summer. Okay, yeah, I know. But uh um okay, so um, but there's one question that was bothering uh that was bothering me and Ken, which is we explained the parak very nicely without bringing in Mashiach. The Radak started bringing in Mashiach, and then he like he made the whole last half about Mashiach, right? So like what the it still seems like disparate themes that you've got like this study my subracies and you'll solve the theodicy problems. And then, oh, by the way, all of the people who are confused about this now, they're gonna see when Mashiach comes, you know, and everything's gonna be great.

SPEAKER_01 59:08

Yeah, Isaiah. So the question is like, how do you unify those two? Well, like apparently, I feel like he's saying like apparently something's gonna change where this isn't gonna feel like a question in the future. That is true. It feels like a natural question to ask to anyone.

SPEAKER_00 59:24

Okay, so one possibility is uh and I don't know if this is uh what you're saying or an implication of what you're saying is actually I'm gonna do this. I'm gonna read a text message that Ken sent me last week when we were working on this, uh, which we modified today, but he didn't send me another text message. I just thought this was worded really well. He says, On Shabbat, the wise spend their time seeking Hashem. Shabbat is really only for the wise, but the way of a Khadra Barakh is that there's also a Shabbat for the fools, the days of Mashiach. Now he doesn't mean the days of Mashiach, he means like Mashiach will answer this. The wise answer these questions on Shabbos. They spend their Shabbos learning and studying Matheb Rais, and they work on this question on Shabbos. But for the fools who are not doing this, or for the average people, they're only gonna really be satisfied at the time of Mashiach. Okay. So he says, um, this is part of our meditate, uh, this is part of our meditation on Shabbos to consider the nature of Shabbos itself and that there's a Shabbat for the elite every week, but the fools aren't entirely excluded because there's also an egalitarian Shabbat of the future. Okay, uh very Ken way of saying things. Um, but so so at first, what I thought he meant is that by making Shabbos symbolize the time of the Shiach and telling the Hamon, by the way, you're bothered right now, there will be a time, don't you worry, there will be a time when when when the people get their comeuppants, when people get their uh their their just desserts. Okay. But then I had this epiphany, okay, which is like this. We said one of the main problems about why the average person is is thrown off by the success success of the wicked is because they have a messed up value system, right? Is they value uh success in the material world and they don't value Ydiya Sashem. And they don't study masterbrations, right? Okay, right. But but the the thing that disturbs them that the wicked flourish is they think that that's real success, okay? But what does Shabbos force all people to do? To stop working for material success and to carve out a time for them to be involved in your DSHM. Okay, so so really what you're doing is you are setting up the the uh the the the masses on Shabbos, the the in the the the the yachidim, the khachamim, spent Shabbos the way it's meant to be spent, they actually like they're relieved to stop working, and then they can be involved in knowledge of God and actually like work on this problem directly. But the masses are begrudgingly taking a day off of work. I mean, not saying all of them, but like begrudgingly taking off a day of work and watching that their Mikhal Shabbas neighbor is working on Shabbos and being more successful, right? No, you're forced to stop, and it's it's training you to have the correct value system and carving out time for you to learn. And we're also telling them this message that there will be a time where you know Shabbos is, which according to this framework is Imos Mashiach. And there will be a time when everyone will, those guys will get punished and we'll get what we want. And and just one more point here, just I because yeah, I know you want me to do this, tying this into everything we've been doing all year. Okay, what's been the theme that we've been seeing in the Kaaba Shabbos Praqim all year? That the tzadikim and the khachamim have a responsibility to not just get the right ideas, but to sow the seeds of these ideas in Khalisra and in humanity so that this Yimosam Shaykh will come about. So the difference between the Radox approach and my approach is that my approach is totally selfish. I was learning the parak just talking to the Khachamim and like forget everyone else. But he's saying, no, no, no, you have to realize it's not enough to know this for yourself. You have to realize that God set up a system that conveys this idea on each person's level, even to the Hamon. And you, as a custodian of this idea, need to do your part also in spreading this to the Hamon in order to bring about those emotional Mashiach where the entire world will know Hashem correctly.

SPEAKER_04 1:03:19

Yeah. I mean, a lot of us have not ideas similar to like how mine can explain the mind, but the mistakes that they think that by continuing to work in the within the material, that they can explain the material.

SPEAKER_00 1:03:31

Yeah, that's also true. Right, right. You gotta break out of that framework, right? Yeah. So the upshot really is fundamentally the same as the way we approached it at first, which is that the the unity of the parak of the two halves, the reason why the first half talks about Master Breshis is the second half talks about the Odyssey is that to the extent that you don't appreciate Master Breshis and know how deep Hashem's actions are and what you can and can't know, you will also be perplexed by the suffering uh in the world. And by studying Master Breshis, you are doing two things. You're understanding the rules of the chess game, you're also learning the strategy, and you're reformatting your values to value true success as knowledge. And that will dissolve your problems of seeing the Rashad flourish and also help you to understand how Hashem actually works. And you as a Khachim can do this on Chavez, because Chavez is set up for you, but even the person who's not taking advantage, it's pushing everyone towards that value system. And so, so if everyone works together, this will come to pass and uh be hero be mean. Yeah, no, uh, that's that's how it's gonna work. Yeah. Okay, so that's that. Uh good parak, great parak. I I still think, by the way, if you are going to teach any one parak of Tillum to someone using the Derek that we've been developing, this is the Peric because the pivot is so clear and the ideas are so good, and you walk away with a lot of ideas about Shabbos that are also really good. So if you need a starter peric, this is a good one.

SPEAKER_04 1:04:52

I can like see a progression of you know all the