שיחת חיזוק בטלפון (20) (פרשת נח מזה צדים תמים) הרב ירון ראובן ToraMates

0:14In the name of G-d, we will do and succeed. I recommend the chapter of Noach. Noach really is one of the chapters that strengthened me a lot. At the beginning of my Teshuva, Rabbi Efraim Kahlon showed me one of the videos from one of the lectures he did on the chapter of Noach. And also the chapter of Bereishit, but in the chapter of Noach, it was really amazing things that you When you start to understand that the Torah is not just a book like Harry Potter, but a true book, you see that every word is precise. You can learn so many things from every word that is in the Torah. It brings you to a state where you understand that there is something here, not only when you want, but you need to learn it in order to understand why you came to life. So now, a lot of people in the world today, they don't keep Torah and mitzvot, or sometimes they do keep a few things, but they have doubts, they have some questions, and the problem is that today,

1:31Most people don't understand what the Torah really is, and don't understand that not every Rav knows all the answers. Just because a person is a Rav, doesn't mean that he knows everything. So sometimes, especially if a person is secular and doesn't know anything, he is not at all close to the Torah and the mitzvot. Then he can make the same mistake that I made once, when you go to a Rav and you ask him questions about, say, science. And the Rav is not a scientist. So you ask him, what happened to dinosaurs? Where is it written about dinosaurs in the Torah? So I remember when I was 17 or 18 years old, I asked this question to a few rabbis, and what struck me was that I received three different answers. One said, the big creatures in the Bereshit portion, they were dinosaurs. which sounds logical, a dinosaur is really the same thing as a dinosaur. But another rabbi... No! The second answer said that it was a Leviathan. It was written that a Leviathan is a dinosaur. A Leviathan is not a dinosaur, a Leviathan is a fish. So that was the problem, I said, what does that mean? And then the third rabbi said, no, there is no such thing. There is no such thing as dinosaurs.

2:54So, and that's really, like, the third answer, that's what confused me the most. I said, it can't be that there isn't, I see bones, I see big things, what do you mean, there isn't? So, you know, I didn't know that not every person is an expert, and not every person, he also has the truth within him, to... Yes. Yes. Yes. Yes. Yes. Exactly. Exactly. That's the point. That's the point. The point I made. That not every Rav is an expert in everything. Just because he's a Rav doesn't mean he knows everything. So I, at the age of 16, 17, I didn't know that. I thought if a person is a Rav, then he knows everything. I ask him a question about the Torah, and he knows everything. And that's not true. And that's not true. Now, there's a problem on both sides. There's a problem on both sides.

4:21which caused me a lot of... all kinds of... thoughts and confusion at this age, which, at least, was my excuse, I can tell you that. It wasn't really the only reason; it was one of the excuses I used to answer a question. As I said, I came back for the first time when I was 17, and then I fell, and so on. So... on the one hand, The people of Israel don't know that not every rabbi knows everything. Most rabbis don't know things about science. in the matter of evolution, and in the matter of medicine, and so on. So, most rabbis who know these things are rabbis who are involved in this. Most of them are far-reaching, or who have a lot of experience, or who are involved in this in action, or in any case. But it's not every rabbi who has the courage to steal, or the courage to be a rabbi of a community, or something like that. He knows all these things in the matter of science.

5:35What do you mean you don't know the Shlit"a? Yes, but this is the first test. This is the first Rabbanut test that people take. This is the first Rabbanut test that people take, as usual. Yes, this is a matter of Shamayim. This is not a matter of... But there is a company, I heard about it, in Monsey, or close to Monsey, they call it Pele. They call it Pele, and I heard that I read... What's it called? Pele, Pele. No, I'm telling you, what I read, I didn't read anything else. You can tell someone else, I'm telling you, what happened, there is a story, in a magazine, they call it Zman, a magazine that, like, that preserves... So it's a magazine with Torah books and so on. So he published a story about a company called Pele. And it's really a man, a rabbi, his wife is a tzaddekes, he's really a yerei shamayim. He says it's a little more famous, but it's not for everyone. But the rabbis who are the most machmir in the matter of kashrut, they only order from this place.

6:56So, if you don't know, you should know. Anyway, the thing here is that... Why am I telling you all this introduction? On the one hand, there is a problem that the general public of Israel doesn't know that every rabbi doesn't know everything. So, we don't have a good understanding of the Torah. We don't have a minimal understanding of the Torah. So, this is the side of the secular people. On the side of the rabbis, there is a problem that not every person has enough confidence in himself to say, and also from heaven, to say, I don't know. I don't know. Simply, I don't know. You ask me a question, I don't know. I don't know. A person asks him, where was the dinosaur in the Torah? I don't know. And then he checks, and then we'll get back to you. Oh, what is the halacha of graves? What is the halacha of all kinds of things, of Shalom Bayit, of Zikui HaRabim, of Kashrut, of all kinds of halachot that exist? What, do you know all the halacha?

8:02What's the big deal if you don't know? The problem is that sometimes people think that if they say, "I don't know," then it will come down on them, and then they won't listen to them, and that's really not true. I can tell you this in general, not only in terms of Torah, but also in terms of business, and in general, connection with people. When a person asks you a question, and you tell him, "I don't know, but I'll check and I'll come back to you," he appreciates you a lot more. It shows him a lot more. And now he sees, first of all, you're a normal person. You don't care that you know everything. And another thing, you care about his question. You're going to check. You said you're going to check, so you care. If you know, then it doesn't really mean that you care. It's just that you know. It's easy for you. It's like a person sees an am ha'aretz and gives him a dollar. It doesn't really mean that he cares about the am ha'aretz. Most of the time, people give money to people like that because it makes them happy, not because they care about the homeless. If they cared about the homeless, they would buy him a full meal, they would invite him home, they would give him much more than a dollar if they really cared about him.

9:19Do you understand? I'm not saying that every person who gives a dollar doesn't care about it, but in general, just because a person gives an answer or gives something, it doesn't mean that he really cares about it. What? Yes, it's... They canceled it, they canceled it. The hard part is that we say the truth, and not everyone is ready. Not everyone is ready. So, anyway, with the help of G-d, you know, it also reminds me, with the help of G-d, the lesson will be to heal the soul of Dan, son of Sarah, and also complete healing to Sarah, daughter of Levan, Levan, son of Sarah, David, son of Ezra, Dorish, son of Jorah, and all the people of Israel. With the help of G-d, they will have complete healing, healing of the soul, healing of the body. So now, why all this introduction about all the things of... So the first thing, the first verse that we learn from the chapter of Noach, that Noach was not only different from the whole world because he spoke with the Holy One, and...

10:43The speaker down there, did you hear? Did you hear now? Ah, ok, ok, alright. So now, Noah, he wasn't just talking to Hashem and so on. Already in the first verse they say, Eileh Toldot Noach, Noach, a righteous man, was in his generation, the time of God will pass, Noach. Now, what does it mean, a righteous man? Many people talk about Noach, they say it was only in his generation. if he was in the generation of Avraham, we understand. Maybe he wasn't really a tzaddik, but that's none of our business. First of all, if Hashem saved only him from the whole world, it already tells me that he is better than anyone we have in our generation, in every generation that has been since then. But in any case, the most interesting thing for me is what is a perfect tzaddik, and especially perfect. A tzaddik

11:50There are many explanations for this. But now, why did they call Yosef HaTzaddik? Of all the shevatim, they only called him Yosef HaTzaddik. Yes, but why? So the reason is that the Gemara says that the reason why he was called a Tzaddik, Hashem called him a Tzaddik, is because he kept his covenant. Yes, he kept his covenant, especially in nisayon. Yes. Yes, it's not really his right; it's his father's right, because it's his father's merit to act like a hero in the past. Yes, but this is against this and everything else. The point is that, first of all, yes, but in order for him to have the merit to see his father's figure, as it is written in the Gemara, there had to be merits for him.

13:13That's the first thing. The second thing, even if a person sees a nest, it doesn't mean that he will keep the mitzvot. Yes, the people of Israel saw the words and the voices of Hashem Yitbarach at Mount Sinai. They saw the deep sea in Egypt. They saw nissim and wonders. But in any case, they married with the eagle and so on. So just because a person sees nissim, it doesn't mean that he will do everything well. Yes. I don't remember the name, but he gave this woman to David. Yes. Yes. Yes.

14:13Yes, I don't remember the name, but he gave this woman to David. Yes. Yes. Yes. Is this the hardest part? Or is this the most difficult part of the day? I'm not the boss of him, and I'm not the boss of the other one, so I don't really know what's the hardest part. But I know that everyone is at their level, and even the woman, the eish of eish... No, it wasn't just once, it was over a year. No, I don't know how long it was, but it was the issue of Potiphar, the year, and she was one of the most beautiful people in history, etc. etc. It's not really difficult, and what's more difficult is that we learn here that one of the reasons a person is called a tzaddik is that he protects his brit.

15:31So another thing that we can learn from this parashah is that here, in the parashah of Noach, this is the first parashah that the Torah mentions the issue of protecting the brit. In chapter 10, verse 12, after the flood happened, after Hashem destroyed His world, And He gave only to Noah and his sons and their wives, and his wife, and also Og, the king of Bashan, to live. So after He destroyed the whole world, He promised Noah that He wouldn't destroy the world again. But there are laws. that the world needs to stand by them. Not only Noah, but the world itself, gives him the seven commandments of Noah, which really, the sages say, that He really gave him the seven, but six were already before that. Six He already gave to the first man, and the seventh He gave to Noah. Because of that, we call it the name Noah. But anyway... Chapter 9, verse 9. Six.

16:57Yes, exactly. So now, one of these laws, one of these mitzvot, says, now, this is one of the things that seems to me that the Torah is holy. The Torah is something that is, like, a big deal, it's not enough. What does that mean? Now, we, in the seven mitzvot of Bnei Noach, we understand that it's just murder. Just murder. Like, even in the Ten Commandments, we read in the Ten Commandments that it is forbidden to murder, not to kill. But here, if it really was just murder, like for a person to kill one another, bar minan, then why didn't G-d write here as He wrote in the Ten Commandments, "not to kill"? He didn't write it. He writes here, the blood of the person will be shed; in the person, his blood will be shed. So, when a person looks at the words, he understands that we are not talking here about a normal murder. First thing, okay, if it's just a murder, then you can say, "shed blood." But then you can say, okay, maybe shed blood, maybe it's just meant for animals.

18:18So don't eat animals. But no, no, no, he says, no, no, don't eat animals, it turns into human blood. Ah, okay, so here we understand, it's human blood, so don't kill anyone. Okay, so that's murder. But what changes everything? The next word that says, in the human. Inside the human. It's not just human blood, but it's the human blood inside the human. So it's not his ordinary blood. which is the red blood. Here we are talking about blood that is inside the person, which is his flesh. So a person who swallows the blood of a person, his blood will be swallowed because in the mind of Hashem he did the person. So here Chazal explain to us that if a person swallows and swallows a grain of wheat, Hashem will not only shorten his life, He will fulfill one of the most terrible transgressions that exist in the Torah. that we don't talk about it so much, but the point here is that a person who sows grain for the poor and sows grain for the poor, Hashem will repay him measure for measure.

19:26In Mezid, he entered the 7th generation of Gehinnom and didn't leave. He left. So, when a person understands that it's not just a mitzvah that a rabbi said because this thing is not so nice and not beautiful and not cultural and not etc. etc., especially when you hear from professors and psychopaths and psychologists who are really psychopaths... that maybe it will kill the person, maybe it's good for him, maybe it's healthy even, they say. So here you see that Hashem, blessed be He, the one who created the world and everything in it, says explicitly that it is the worst of all. Not only is it bad spiritually, but there is also a book written by a well-known rabbi about 190 years ago. He wrote that he brought ideas from all kinds of medical experts from all over the world, which prove that the wasting of seed also destroys the health of a person.

20:37It really destroys the person. And Rabbi Ephraim Coughlin did a full lecture on this matter, in a lecture of about half an hour, 40 minutes, with not only the proofs that we know about the issue of transgressions and so on, but really proofs from science, that the wasting of seed is something that brings to a person real damage in this life. And we also did a full lecture in English, on the matter of sex and abortion, on both sides. But anyway, this is one of the things we learn from the Noach presentation, and this is very important to teach children, especially when they are still young, not waiting until they are between 16, 17, or 18. Waiting until 16, 17, or 18 is already too late. The child can already be addicted to this thing. And the Holy Zohar says that this thing, when a person is exposed to this sin, it is almost impossible to get out of it.

21:39This is the most difficult thing to get out of. And I can tell you in a general way, I have many, not one and not two, but many students whom we are trying to help with this issue, to stop this difficult behavior through learning and all kinds of practices, rituals, and prayers. Because after we published the English lesson on Zerah Levatala, many people took action from this because it's not widely available in English. In Hebrew, if you write Zerah Levatala or Pegam HaBrit, you can find a lot of lessons. But in English, unfortunately, it's not. You have a total of maybe five and a half hours, six hours maximum in English on this subject, and four and a half hours out of those six hours is me. So this shows no respect for me; it shows that you are a fool, that people really break the truth. And in English, among English speakers, they are afraid to tell people that it is forbidden to commit this transgression of flesh and blood. In general, they do not talk about this as if it does not exist. So when transgressors, in the halls of a young yeshiva, all kinds of people who... No, no, no.

23:05In a general way, yes, sometimes. But in a way, like, to be honest with the matter, to get deep into the matter, no, not at all. I tell you, there were a few old people who came to me, even yeshiva guys. They said, "I don't even know if it's good. I know it's not good. I know it's not a mitzvah, but I don't know if it's a good thing." Yes, but even that, just getting married by himself is not enough. I have a friend who is married to a girl and he has this problem. Just being married is not enough. A person needs to understand how serious the matter is. 18, yes. Yes, 18. But in any case, the point is that when we understand... The value of the thing, the price... This thing is a human being, not a woman. No, sometimes even if he has a woman, sometimes it's easier for him, more comfortable for him, more this, more that, he can do things. It's not, it's all kinds of nonsense that enter the head of the person, can bring him to build for himself a villa in Gehinnom. But it's written that the last generation will be like Noach's generation.

24:28Yes, but we see it already. We see it. So this is really, the Holy Zohar says, that really, the reason... I'll tell you what the problem is. The problem is that maybe a person, his eyes, so let me explain to you a few things that a person needs to understand. First, a person who doesn't keep his eyes closed He doesn't have a chance, a small chance, to be a straight person, in the matter of mitzvot, and in the matter of Yirat Shamayim, and in the matter of, in general, connection with Hashem. A person who behaves like one of those ba'alei ta'ava, that buy in baseball games, that he moves, his head moves all the time, that he looks at every girl that moves, this person,

25:45Poor man, this is a person who needs to pray for him. He doesn't have a small chance, a small chance to connect to Hashem. Why? Because all day long he only sees adultery. Why? Because the world, unfortunately, is full of adultery. So he only looks at it. He doesn't look at cars; he looks at the girl inside the car. No, no. The first look, he doesn't see. He only sees the woman but doesn't look, because he doesn't... No, the first time it's allowed and it's normal. But the second time, that's the problem. When a person looks at something, if a person turns his head and is used to looking at everything that moves, then that's a problem. So really, a person who has a shmirat einayim, the first thing he needs to work on is to get used to it, to control when he looks at the floor most of the time. Or that he looks, like, in a way, he looks normal, but he looks at nothing. Like, he looks straight, and even if you're in front of him, he really doesn't look at you. He looks, maybe, at the top of your head, or from his right side, he really doesn't look at you. He doesn't look at you. Especially when he...

27:06Okay, so, okay, the person who replied yesterday, they don't tell him directly on the spot if it's not the way he replied. It could be that he replied only because of that. So it depends on how he replied. If he replied through number one, then they do it with one. If number two, then... Yes, yes, exactly. So now in the parashat Noach, we learn that the Zohar HaKadosh says, and also Rabbi Nachman of Breslov puts it in his book in several places, that the biggest reason that HaKadosh Baruch Hu decided to destroy the world is because they came to a situation where they made grain for slaughter b'meizid. So here we understand that this generation... he didn't value life, he didn't value the gift of life that Hashem gave them, he didn't value all the things that Hashem created and brought them specifically, and they destroyed it and destroyed it, and just like...

28:21destroyed worlds every moment because a person also needs to understand that every time he comes out of the womb, it's not like, "Okay, it's one time, it's okay, it's not a big deal." If a person studies this thing, he sees that scientists in our generation discovered that every time it comes out, the thing from the human body is about 300 million... What does it mean? It means that there are 300 million potential souls that he destroys and takes out from the world. And as the Gemara says, every time a person does a mitzvah, he creates an angel for himself. Every time he does an aveirah, he creates a kategor for himself. What is a kategor? It's a prosecutor. He creates a prosecutor for himself. Every time a person... It's not one seed; it can be millions of seeds. Millions of seeds, and all these seeds, all these spirits, they want to replace it. To replace it because he brought them into the world without a body.

29:39So they can cause him to make more mistakes, and more mistakes, and more mistakes, and more mistakes, and bar minan, bring the person to Gehinnom, both in this world and in the next world. So a person needs to understand that everything he does, there is a risk to it. There is a potential to it. There is a result to it. Something will happen, either good or bad. There is nothing in the world that a person does and nothing happens. There is nothing like that. Something has to happen. Something will happen. So when a person makes a mistake, something happens, even if he doesn't see it. Even if he doesn't see the atomic bomb that he exploded in his next world, he didn't see it, but it happened. So when a person understands that this is something that Hashem knows is important enough to tell us in the second portion of the Torah. That you don't say, "Oh no, no, they didn't know it and they didn't care about it until Moshe Rabbeinu."

30:50So what happened to the first 2500 years? Was it allowed? No, it wasn't allowed. From the beginning of the world, it wasn't allowed. This is already a mitzvah from the beginning of the world. So a person needs to understand that this is a mitzvah that is so important that even the goyim... No, the goyim also forbade them. The Rambam says that God sees that this is an abominable thing. This is an abominable thing. When did the goyim even do this? It's not in the same category as the nation of Israel, but in any case, it's considered something magical. So now, this is the word tzaddik. Do you understand that the word tzaddik, we've already learned half an hour about the word tzaddik, why Noach is a tzaddik? Now, what is tamim? Tamim is a person who is complete with Hashem. And this is really the most important thing that is relevant to everyone. A tzaddik, in the matter of protecting the United States, is relevant to most people, but not to everyone. But to be complete, or to be perfect, perfect with Hashem, is relevant to everyone. Why? Because as much as a person is yoter tamim im Hashem, kama she'be-adam yoter shalem im Hashem, achayim nehefachim l'chayim yoter kalim. Ima ben adam, kol pa'am she ha-rav omer lo mashu, u lo kokach mekabel etze, omer la, ze, ma ze, ze, chumra? Lo, ze lo chumra, ze, halacha, basis, o.

32:04Yoter tamim im Hashem, kama she'be-adam yoter shalem im Hashem, ha'chayim nehefachim l'chayim yoter kalim. Im ha-ben adam, kol pa'am she-ha-rav omer lo mashu, u lo kokach mekabel etze, omer lo, ma ze, ze, chumra? Lo, ze lo chumra, ze, halacha, basis, o. So he doesn't really want to get things from his Rabbi, he doesn't really want to get things from Chazal. I can tell you a story that is a bit embarrassing for me, but at least for the purpose of education, I'll tell you. So before I knew anything, not that I know so much now, but before I knew anything, I studied with Rabbi Efraim once. And he will be healthy, he is always very wise, and he also knows how to behave with people and every person at his level. So he knows that there is a specific attitude that was something that was sensitive for me. And it was a matter of depression. So now, if he would have told me in the first conversation, "Listen, Habibi,

33:18you can't be with goyim, and you have to leave, you have to go out, you have to do this, you have to do that, you have to do that. We didn't get to the second conversation. So he still took his time to get to know me, and so on, and so forth. And even when he told me that, one day he called me, and he said to me, "Yaron, I have something amazing for you, but it's very important." So, like, innovation, how can he learn what innovation is? Innovation is something new. It's like, wow. It's like something that he himself learned now. Like, it was really like he found it. Like some person found a treasure in the middle of the ocean, he found some innovation in the Torah, and now he's having a hard time telling me about it. And I, in general, it will show you what I'm going to tell you now, it will show you how much I didn't know. So he says, I found a revelation in the Zohar, and Rabbi Shimon Bar Yochai says, or Rabbi Shimon, or I think it was Rabbi Meir, it was a statement by Rabbi Meir, in any case, he says, I think it was Rabbi Meir, in the Zohar, Rabbi Meir says, that it is forbidden for a Jew to be with a non-Jew, and if a Jew

34:41Yenegoyim, it can cause him a lot of problems in medicine and lose all the money. It's really written in the Zohar. So I, in the confusion and bewilderment that I didn't know what it was and who it was and who it was, I immediately said, ah, who is this Rabbi Shimon? What is it? He doesn't even know me. Who is it at all that he will say that it is? What does he know at all? So I disputed Rabbi Shimon. Do you understand what's going on here? The wall, the wall, the wall that Rabbi Shimon laid on him, knows more Torah than I do today. But I disputed it because I didn't know. I disputed, I disputed. Thank you very much on the side of the right, but I disputed. Yes, exactly, that's the point. So what, so what, so what, so why am I telling you this? Because if a person... He understands that the best thing for him is to be perfect with Hashem. Not all the time do you have to understand everything. Yes, you have to, not only have to, but you have to ask questions. You have to ask questions. A person who always wants to be wise, in Pirkei Avot it is written, you have to ask questions. You have to. It is in the Mishnah.

36:19Okay. No. He has a good standard that he likes to give. It’s very good. A person who is large, makes money, helps people, and does good deeds like this, but a person who desecrates Shabbat, a person who rubs hair on his forehead, a person who does things that are against his father, a person who falls in the kingdom of heaven, it can't be that he will be a tzaddik. It can't be that he will even be considered good. It's like I can tell you, bar minan, unfortunately this generation has a lot of problems with children. I can tell you that there is one child and all his friends love him. All of them. All of them love him. Once a week, he makes them a barbecue. Once a week, he shows them some sport.

37:32Once a week, he gives them a day off. Every person who needs something, he helps him. Everything. But all the guys, one day, saw that after he returned from the sport, or from the barbecue, or from all the things he does, they followed him to see where he lives. And they followed him and saw that he entered a house. Then he entered the house, and they looked in the window, and they saw that he was kicking his father. Kicking him. They asked him, "What's going on here? What are you talking about? It's your father, isn't it?" He said, "Leave it, what does it matter to me? It's a good thing, this and that." He called his father "Hitler." So my question is, is he still considered good or not? Bad, bad. Right? Bad. So a person... a person who comes to the world... No, that's the point. So now, a person who comes to the world, gets eyes, gets ears that hear, eyes that see, hands, legs, family, children, entertainment, cars, houses, all the things he has, in general, warmth, to breathe.

38:56And the same place that gives him that, he drops it. And he is good against him. There is no chance in the world that not only will he be a tzaddik, there is no chance in the world that he will be considered good. In the Torah, in the parashat of Va'etchanan, in the last three verses, HaKadosh Baruch Hu, once again in this parashah, says to these people, my enemies, His enemies, They hate him. This is a person who dies in the kingdom. Not because... because this person is not large. If he is large, strong, and clear, that means he is large. But that doesn't mean that you are good. Large, you have a good attitude. Strong and clear, that's the Jew. She needs to be large. But if a person doesn't follow the Torah and the mitzvot, he can't tell a person that he is a tzaddik. He dies in the kingdom. He dies in his father. So this is when a person needs to understand that good, only... The One who created you can tell you what is good and what is bad. The One who created you knows how to use the tool by Himself. He knows what is the purpose of your life. You don't know by yourself. So a person should understand that to get from a situation where a person does not keep anything, to a person who keeps everything, it is a process. Teshuvah is a process. It is a process of all life. It is not like a person wakes up one day and keeps everything. It is a process.

40:21The hard work of every day. Even if a person repeats the Teshuvah for 20 years, there is still a lot to learn. Even if a person is born religious, there is a lot to learn, and he needs to repeat the Teshuvah on his own every day. So every person needs to repeat the Teshuvah every day. But now, there are many things that you don't know. You don't know them for another year, you haven't reached it yet, you haven't learned it yet. Another two years, five years, ten years, you won't understand it. There are commandments in the Torah that you won't understand. So here, we need to learn from Noach, that here... What? Yes, like halacha, like etrogim, like all kinds of things that you don't understand. So the thing is, here, we need... To learn from Noach to be righteous. Noach was a tzaddik (righteous person). Everything the Holy One, blessed be He, said, he did. He didn't ask questions. The Holy One said to him, "I will destroy the world," and Noach didn't say, "Why? Why do You destroy? Explain to me. Give me proof that they do this and that. Show me this. Show me that. Why? Why? Why? Why?" He didn't do it.

41:35So on the one hand, this level of humility was very good, and this is a level that we need to learn from. But there is also something that is not good. That if a person is too naive, no, not completely, but too naive, that he reaches a state where he is afraid. He is afraid to give tochacha (rebuke). He sees a person making a mistake, And he doesn't give tochacha. He sees a person doing it on Shabbat, and he doesn't give tochacha. Even if he knows him, even if he knows who he is, even if he's his neighbor for 20 years, he doesn't give tochacha. He says, no, no, I don't want to, it's his business, it's not pleasant for me, it's not comfortable for me, it's not this for me, it's not like that, it's so stupid, I don't want to hurt anyone. So this person needs to understand that in the Gemara it's written, Rabbi Yehuda HaNasi, who wrote the Mishnah. or Rebbe Yehudah HaNasi, who wrote the Mishnah, says that a person who doesn't give tochachah, this transgression comes upon him. A person who sees his friend, his brother, his family member, his neighbor, someone he knows, someone who is close to him, doing the transgression and he doesn't give tochachah, sees him driving on Shabbat, will go to Gehinnom, will give him the whole Shabbat.

42:54No, you don't eat Shabbat. You've been eating Shabbat for 20 years, 30 years already. No, no, you eat Shabbat every week. And show him the video of his friend that he didn't rebuke. So a person needs to understand that humility in itself also has a level. And the reason that the Mabul, the name of the Mabul is on the name of Noach, is because he didn't rebuke. He didn't prove it; he knew there was a trap. When everyone came to him and asked, "What are you doing?" he said, "I'm building the ship here." So no one offended him. No one offended him; he didn't say anything to them. But in the end, he said to them, "I'm building it because God will destroy the world." Because when you make mistakes, that's when they say, "He will destroy the world. On your head, he will destroy." He will destroy you only, not the world. He will not destroy you. So they didn't like that he tried to prove them. So a person needs to understand.

44:08There is a way, there is a mitzvah, one of the 613 mitzvot in the Torah, it proves, you prove your truth and you will not be disappointed. So this mitzvah has two parts. First, to prove and tell a person the truth that it is forbidden to fast on Shabbat, it is forbidden to eat meat, it is forbidden to smoke, it is forbidden to be angry, it is forbidden to do a lot of things, it is necessary to do a lot of things, etc., etc. This is a mitzvah that every Jew, everyone, not only me, and not only you, and not only the rabbis, and not only those who care about them. Every Jew is obliged to do things for the sake of the rabbim, to bring people back to teshuvah. If he already knows himself, then he knows that he is perfect. You know, he can't do it himself. I can't talk to a person. I can't. If I say something to a person, maybe it will come out in a bad way, and then it will come to me as a sin. Maybe I will curse him, or beat him, or shout at him, or hurt him, or whatever. I don't want to get to that. It's like, it's a witness against a witness, and don't try to deny it. The point is that...

45:17I don't want to get to the point where I prove to a person, and then I'll make a mistake because of that. So if you already know that either you're too innocent and you can't prove it, or that you're a prisoner and you shouldn't prove it, so what do you do? You spend your money. Hashem gives you money for what? For some commandments. And the Rambam, the Rambam writes something really amazing. In Hilchot Teshuva, chapter 9, halacha 1... So this is about the verses of Avot, Gimel, Aleph Gimel, says Antigonus Ish Socho, who received from Shimon HaTzaddik. He was saying, don't be like the servants who serve the Rav in order to receive a reward, but be like the servants who serve the Rav in order not to receive a reward. So here Antigonus tells you, he received it from Shimon HaTzaddik, who was the last of the Anshei Knesset HaGedolah.

46:18And he says to him, listen, don't do the mitzvot, don't serve Hashem just because you get a reward. Be people who serve Him, be servants of Hashem without the reward. But if you can't get to it, at least have yirat Shamayim. So the Rambam says, there's a question here, there's a question here. What does it mean, don't serve Hashem, don't be servants of Hashem because of the reward? There were two students in Antigonos who really didn't understand this lesson, didn't ask their Rabbi, and they weren't honest or righteous either. So they translated it in their own way. And they said, ah, so the tzaddikim say, so Antigonos, he knows, the tzaddikim say, why, what do they say? The rabbis say that don't serve Hashem for a reward, because there is no reward, there is no next world, there is no such thing. So if there is no reward, then nothing is worth it; it is not worth doing mitzvot. So they converted to the religion and turned to the sects that worship Hashem and go against Hashem, the tzaddikim and so on.

47:39But now the Rambam says, okay, what is the truth of the answer here? There are two parts. The first part is to understand that you shouldn't be like the slaves who serve the master to get a reward. It is Antigonus who tells you that if you already serve Hashem, at least try to reach the highest level there is. What is the highest level there is? The love of Hashem. So when you love someone, you don't do his will because he gives you something. When you love someone, you do his will because you love him. You love her. So this is the first thing, to do the will of Hashem because you love Him. Just because you love Him, not because you receive something. So if you already serve Hashem, do it. But if you can't get to this level, this is Avraham Avinu, this is Yitzchak Avinu, this is Chazal, these are the great rabbis of the generation, these are the greatest people in history. Okay, I can't get to the love of Hashem after a week, now I returned to Teshuva, or five years ago I returned to Teshuva, now I love Hashem. Are you normal?

48:49Okay, so he says, I understand you. I just wanted to tell you something. If you're already using it, at least try to be Avraham Avinu. But if you can't, don't forget, and she's the mother of Heaven on Earth, that at least you need to understand that the minimum, the minimum is the mother of Heaven. The minimum is that you don't do the wrong things. Now, the Rambam writes in the book of Teshuva. He says, okay, it's all good and beautiful, but in the chapter of Bechukotai, in the chapter of Ki Tavo, before Hashem says to us all these commandments, there are ten and thirteen verses, which is written there, all kinds of blessings, all kinds of things that we will receive: we will receive wealth, we will receive children, we will receive a wife, we will receive a husband, we will kill our enemies—one against a thousand, and so on and so forth—all kinds of beautiful things. So, for what are all these things? For what is all this money? For what is all this gold? For what are all these things in this world? If it is true, you don't have to work on it. So, the Rambam says, because all that you receive in this world,

49:56It's not really the reward. The real reward is in the next world if you're a tzadik. So why do you get the money here? Why do you get the woman here? Why do you get the children here? Why do you get all these things? Why is it written in the Torah, all these things? Because the Holy One says, this is not the reward. This is to fulfill the verse, the mitzvah goreret mitzvah. You did the mitzvah, you gave a dollar. Or you gave a ten. So I wrote in the Torah, Aser te'aser and you will be rewarded. So because you gave me the tithing, I will give you more money to give more tithing, even bigger tithing, which is a bigger mitzvah. You got married, you did the mitzvah of getting married, so I will give you children, which is now, it's "Pru U'rvu," and not only that, you can teach them Torah. You... ...you spent the money, and you went to the grocery store, so I will give you the reward that you love the food that your wife made. So, all these things, all the advice that is in this world, the Rambam explains it, it's not that it's the prize, it's not the reward, it's to help you fulfill more mitzvot.

51:13It gives you motivation to fulfill, and also the ability to fulfill more. You raised money, so G-d will give you more, so you can contribute more. Not for you to earn more, but for you to contribute more. You got married, she gives you children. You did everything you do, every action, she has a purpose. And G-d gives you everything He gives you in this world in order for you to collect more mitzvot. And this really shows us the love that G-d has for us. Why? Because G-d really doesn't receive anything from us. Nothing. He doesn't receive. He is perfect. All that He does is only for us. He is the only one who does for us, and we do nothing for Him. Like the Chafetz Chaim said, "Let's do the math, HaKadosh Baruch Hu. What I did for you, what you did for me." You gave me the privilege and the ability to write the book from a clear point of view, the Chafetz Chaim, the preservation of the language, the teachings of the halachot, and many, many books. And what did I do for you? Nothing. So please, please, please, HaKadosh Baruch Hu, please, HaKadosh Baruch Hu, give me the opportunity to do something for you. This is what the Chafetz Chaim wrote. Do you understand what's going on here?

52:43So now, a person needs to understand. God only gives us. But even if He only gives us, even His gift teaches us how much He loves us. Because... Yes. Yes. Okay. Okay. Okay. Okay. Okay. Okay. Okay. Okay. Okay. So now, a person needs to understand. God only gives us. But even if He only gives us, even His gift teaches us how much He loves us. Because... Yes. Yes. So now, to understand why he says he wasn't at the same level, now, one of the reasons I know that Avraham was considered at a higher level than Noach is because Avraham prayed so that God would not destroy him and his people.

53:48so now, to understand why he says he wasn't at the same level, now, one of the reasons I know that Avraham was considered at a higher level than Noach is because Avraham prayed so that God would not destroy him and his people. When the Holy One said to him that I am going to destroy Sodom and Gomorrah, then Avraham came and prayed to the Holy One and said to Him, no, no, maybe there are 50 righteous people, maybe there are 45 righteous people, are You going to destroy the righteous with the wicked? He prayed for them. So in the end, there were no righteous people, and the Holy One destroyed Sodom and Gomorrah in any case. But in any case, Avraham tried to save them. He tried to save them, at least saving Lot. Noach just started praying after the flood started. And the Gemara says that the Holy One came to him and told him, "Are you drunk?" No, no, no, he didn't pray to Hashem. He didn't pray to Hashem. Noach didn't pray to Hashem. Noach just started praying to Hashem after the flood started. Yes. Yes, it's written clearly that He spoke to him.

55:09Vayomer Elokim l'Noach. So pasuk Yud-Gimmel. Pasuk Yud-Gimmel. Why can't I pray? Why can't I pray? Noach, Noach, who was in a generation, a few generations after the first person, couldn't pray after the creation of the world. No. It's not, it's not any... No. No. Yes, yes, yes. Wait a second, I want to show you something. Lemekh, Lemekh. Yes, it says Lemekh, 182 years old, he was born a boy, and his name was Noach. To say this is our sin, our deed, and the commandment of our hands. This is also a sign of redemption.

56:12It's a parashat Bereishit, another parashat Bereishit. So why... Yes, yes, so you have to understand that it was in a different way. It wasn't in black and white and going to netz minyan. It was different. They only had parts of Torah on the lips. They didn't have the Torah in a letter and so on. But in any case, the thing about Noach, it's written in the Gemara, that Noach started to cry and pray to Hashem for his generation not to destroy the world after the flood had already started. And the Holy One called him a drunkard, like, crazy. He said to him, if you would have prayed a day before it happened, if you would have prayed for the generation, I wouldn't have done it. If you would have told them once, I wouldn't have done it. But he didn't do it. He did it too late. And Avraham did it in time, but unfortunately, there were no righteous people. So this is one of the major reasons that Avraham is considered higher than Noach. Yes, these are stupid people.

57:37These are foolish people. These are people who say that Noach was not a righteous man. They go against... No, no, they're all nonsense. They're all nonsense. Drinking is at least a temporary thing. He only drank alcohol now, and it will pass. But a person who says that Noach was not a righteous man is a person who is crazy. Because you have to understand, first of all, it goes directly against the Torah. Why? It's written in the Torah that he was a righteous man. So what, do you say that Hashem made a mistake? But it was written that he was a tzaddik. Written. Tzaddik. A tzaddik husband. It wasn't written about me that Aharon was a tzaddik in his generation. It wasn't written that Aharon was a tzaddik. It wasn't written that... We're not in the Torah. Noach is in the Torah. Everyone. Even the greatest rasha. The greatest rasha. That his name is written in the Torah. Already at a high level. Even with Kayin. Even with Kayin. Kayin. Kayin was the owner of our generation. Now we consider him the owner of the generation. Kayin.

58:45Esav was the owner of our generation, now he's the owner of the generation. Esav. Even Pharaoh. Pharaoh was the leader, but he had the right. His name is written in the Torah, he has the right. Yes, that's the point. Listen, to be written in the Torah is already a level. To write that you are a righteous person in the Torah, that God Almighty writes it, not some Chazal, not some interpretation, it's a verse in the Torah. Noach, a righteous person. It's, what, to finish the story, there's nothing, it's to say that he's not a righteous person. I don't know, but I was like, not here. it's a prayer in the name of Hashem, it's a prayer in the Torah.

1:00:02Yes, listen, you have to understand, it's also a verse in the Torah, and you also have to understand in a normal way, in a rational way, the Holy One didn't have to leave him. The Holy One, blessed be He, is written in the Zohar, ...that before He created this world, He created six worlds before it. He created worlds, destroyed them, created worlds, destroyed them, and so on and so forth. So it wasn't the first world, it wasn't the only world, it wasn't the maximum of Hashem, blessed be He. It was a creation... Everything is the same for Hashem. He has no beginning, no end, no time, He has no end, He has nothing. So Hashem did not have to let Noach live. If He would destroy Noach, Hashem also destroys him. What are we going to say about it? We don't know, we don't know. He could destroy him from the beginning again, like He did many times before. But He will destroy the whole world outside of Him, outside of Him. Even His children, He only kept His children for the sake of Noach's merit.

1:01:11So, to say that a person who will destroy the whole world, not only himself, to say that he is not a tzaddik, then who is a tzaddik? The one who prays in the morning, who is a tzaddik? Rabbeinu Tam, he is the tzaddik, and Noach is not a tzaddik. These are drunk people, these are crazy people. Not all the time. No, not all the time that they are high level. There is one that I know, he is completely blind. He is even forbidden to think about it in detail. He is forbidden to think about it in detail, I tell you. He is a rabbi of the synagogue, but this person is forbidden to think about it in detail. And this is the Torah. This person is completely blind. He is a rabbi of prayers. No, so what do you say? Relatively, like... Yes.

1:02:45So you really didn't think you were old enough? No, no, I didn't think I was old enough. I thought I was old enough. Why did you think you were old enough? I thought I was old enough. I thought I was old enough. I thought I was old enough. I thought I was old enough. I thought I was old enough. I thought I was old enough. I thought I was old enough. I thought I was old enough. But if they had been born before, maybe they would have been smaller. No, it's a revelation. But I see that the times, you see the times, what's written here, he lived a lot of years, he lived 900 years or something like that. So 500 is like the age of 50. What, like 40. It's not like 500, like the age of 500 today. He wasn't that old with the age. Now you understand, the age of 500 was...

1:03:53No, but that's what I'm telling you, he was at the age of 50, his body was like a man at the age of 25 or 30. How do we know that? Do you know any man between 50, 60, or 70 who can build a ship by himself? No, I don't know any man between 20 and 30. Exactly, so this man is not like 500; you can't consider it 500 like today. No, no, it's not that Rabbi Mutzapi is not right. I think he says that the 500 should be understood, adding to what the Rabbi says, the 500 should be understood. It's not 500 as we understand it. It's like 500; in general, people looked different, they were big, they were strong, they were like something that doesn't look like us at all. It's impossible to imagine how they looked. Everyone was born, everyone, you see everyone, all the children of Noach, all those who came before. What happened in the first part, the first part shows you when they brought children at the age of 300, at the age of 400, 500; it was all normal. It was not like today. They just started bringing children to the world at the age of 180, 200.

1:05:06They started. Do you understand what is happening here? This world is different. The world was completely different. But HaKadosh Baruch Hu destroyed this world because of misguidance and one mitzvah. What is it? It is the seed of redemption. No, no, it could be, I'm not saying that it's not, I'm just saying to add to that, that like, yes, 500 is calculated later, in a manner that is even relevant to their years, but not to understand 500 like it's a person that we find today at 500, because when we imagine today, a person at age 70, it's already imagining someone old. 80 is, wow, he's still alive. 90, wow, what a blessing he has. 100! Wow! Wow! Wow! It's like he's already an angel! So imagine, in our limited imagination, someone who's 500 years old. You immediately think of a poor man with a stick, like Yoda in the Star Wars movie, as if...

1:06:18So that's what I'm telling you, that's the point. He was a huge, strong man, beautiful, righteous, good-natured, everything good. So you have to understand this, this mitzvah is about the fact that Zera Levatala caused the whole world to come, to destroy the whole world. And if the people who were in the generation of the Mabul, He was perfect. He was just perfect. Perfect like Noach. If they were just perfect, like even if they don't understand everything, even if they don't accept everything, agree with everything, but are perfect, the Holy One would not destroy the world. So the point is that Noach... Noach ish tzaddik tamim. What is this innovation? Noach ish tzaddik tamim. Why does he mention this? Why doesn't he say that Noach was also beautiful? Noach was also wise. Noach was also large. Noach was... Why does he mention only these two things? Because these are the two attributes that he was the only one in the whole world who had them. There was no one in the world who had these two attributes. Tzaddik tamim.

1:07:40This is the great thing about Noach, the tzaddik tamim, and not Noach, the tzaddik tamim, wise, beautiful, clean, like all these things. No, he's not upset. He doesn't say these things. He says tzaddik tamim. Why? In his generation, there was no one who was a tzaddik tamim. He was the only one among all. That's it. There was no one. This is the great thing. This is the great thing. There was no one. Nothing. Nothing. Nothing. There was no one. Metushelach was the last one, and when Metushelach died, a week after that, the flood started. No, no, but G-d waited for Metushelach to die. He waited for Metushelach to die, and a week after that, the flood started. But the point is, you understand here, in his generation, that's it, there was no one. That's it, nothing. So it's like saying today, in our generation, there's only one person who doesn't get upset. Or there's only one person in the whole generation who is learned. Only one person who is as much as you want, only one.

1:08:587.5 billion people, it's impossible. Normally, you'd say, no, there has to be someone else. At least another one. Maybe not 100, maybe not 200, maybe not a million, but there has to be another person like that. If there's a wise man, there have to be two wise men. But no, that's what's written here, there was only one. There was only one, there was no one like him. And that's Noach's greatness. So to say that someone like that or even someone who can say something bad about him. It's already a lack of understanding, a lack of understanding of the Torah, a lack of understanding of the interpretation of Rashi. They don't really understand the interpretation of Rashi. Rashi didn't say he had nothing. It's a lack of understanding of Rashi. He only compares Avraham to Noach. And what was the greatness of Avraham, which was not for Noach and so on? But the point here is that you need to understand, in order to understand the Torah, in order to do and fulfill all these commandments, in order to fulfill all our teshuvah.

1:10:06That it's a pathway, that it's all life. If you didn't study religion, or you returned to teshuvah, it doesn't matter. In order to accomplish everything, we already learn it, from parashat Shevuot, parashat Noach, parashat Noach in the whole Torah. If you want to do this, if you want to be a tzaddik, if you want to be someone that G-d says, this is my tzaddik's son, this is my tzaddik's daughter, you will be perfect. Why will you be perfect? Why will you be perfect? Because you are bound by all the commandments even if you don't understand them. Even if you don't want to do it. Even, even, even, you have to do it. But the only way you will do it with all your heart is if you will be perfect with Hashem. If you will be perfect with Hashem, you can be a tzaddik. If you will not be perfect with Hashem, It asks for all sorts of things, proofs, problems, questions, and you won't do it until you understand. You're not perfect, you're not a tzaddik, and your answer is not worth anything. This is the renewal of the parashat of Noach, may G-d bless him, which really shows you how important it is. Two things, two small measures, two measures that can really buy a person his whole world. And indeed, they bought Noach and his whole family, and for all of us, another chance in this world. The waters were hot, right? The waters were hot, yes. Why were they hot? They burned the people.

1:11:32Because there were invaders, there were invaders. Oh, it's also hot, strong, and blessed, yes, it's also hot, yes, strong, and blessed. Yes. How did the fish survive? Because the fish also live in, well, in all kinds of places in the world, first of all. It's not just in... All the fish were there. All the fish were there. All the fish were there. All the fish were there. All the fish were there. All the fish were there. All the fish were there. All the fish were there. All the fish were there. because the nature was huge. It was like a football field and a half—150 yards. But there is... The Holy One created the Leviathan.

1:12:49and in the beginning, He created two, two Leviathans, but He saw that if they would remain, they would destroy the whole world, so He killed one of them and left the other. There are all kinds of Midrashim that explain the size of the Leviathan. In any case, even the smallest size that exists, as the Midrashim explain, is much, much, much bigger than nature. So if... the Leviathan, yes. So if this Leviathan, he also survived, he was also alive, G-d allowed him to live. No, that's what I'm telling you. So if it was only in the size of nature, then it's okay, it's okay, I understand. Okay, it could be that it was like that, it's okay, it doesn't matter. It's also, in any case, the thing is that it's interesting. It's interesting that the fish went after the nature. Chazak U'Baruch.

1:13:49Yes, and why did G-d let them live and not let anyone live except for them? Not only that, the only fish that did not sin. Yes, they are the only ones that didn't sin. The hare and the snake and the tiger and all the other animals, they all sinned. The only ones that didn't sin are the fish. Yes, but in any case, they sinned. Yes, the sin affects all of creation. But the fact is that they sinned anyway. The zebra was with the hare. The hare was with the giraffe. There were things that were against nature. What's wrong with him? He's in... Did the Yonah also sin? The Yonah? Yes, everyone sinned. Everyone sinned. All of creation sinned, except for the fish. Except for the fish. Except for the fish. The fish are the only ones that didn't sin. Yes. Okay...

1:15:07I think so too. I think so too. The only thing I understand that he didn't cut was the fish. But the sea dog didn't... Was it in the water? Yes. It doesn't mean that only the things in the sea weren't cut. It only says that only the fish. So it could be that the... The sea dog wasn't a fish? He wasn't considered a fish, but not... He wasn't considered a fish. He was considered a mammal. I don't know what he said in Hebrew. But... A mammal? A mammal. A mammal. Like a dolphin. It's not considered a fish. A dolphin is not a fish. It looks like a fish, but it's not a fish. A dolphin is not a fish? It's not considered a fish, no. It's not considered a fish. A dolphin is a fish? Yes. Anyway, this portion can be learned for years, years, and so on, and it's still new. There were people in the culture, food, and so on... Yes, yes, yes. Also, this year, the Aryeh got upset with Noach, who didn't give him food on time, so he hurt him. And Noach suffered. Noach suffered a lot in the battle. Yes, but this year he suffered. No, he also suffered in a physical way. He received a beating from the Aryeh. He received a beating from the Aryeh.

1:16:38Baruch Hashem, Baruch Hashem. Are there any more questions? It's like the beginning of the new world. Yes, it's the beginning of the new world. The beginning of the new world, and about 350 years after Hashem destroyed the world, He had another chance to do it, in the generation of the flood, Exactly. Exactly. Exactly. Exactly. Exactly. Exactly. Exactly. Exactly. Exactly. Exactly. Yes, yes. Read in the book of Rabbi Ephraim Kahlon that I gave to you, how many new things about this parsha, how many beautiful things. Yes, look, look at them, there are a few beautiful stories in the parsha of Noach. Look at them and tell the children at the Shabbat table, it will be beautiful.

1:17:58With the help of G-d, may there be a lot of success, Baruch Hashem, this week was good news, the number 2 disc came out, Baruch Hashem, we send it to all sorts of places, Shevach Shemo, slowly, slowly, people send emails, texts, this, they return to Teshuvah, Baruch Hashem, so slowly, the memory of the Rabbi works. Also, people see our lessons in Hebrew, here and there, slowly, it also increases, Baruch Hashem. So slowly, slowly, you're a partner in all things. It's Baruch Hashem. So you see that people in Israel see the lessons, people here see the lessons. In the beginning, when I would put my lessons in Hebrew, there were maybe five, ten views. Now there are, Baruch Hashem, many more. So slowly, slowly, it's increasing. Slowly, slowly, it's increasing. Ashrecha v'ashrecha chelkcha. Thank you. Thank you. Shabbat Shalom, Shabbat Mevorach. Amen, amen. All the best. Thank you. All right, all right. All right. Bye-bye. Baruch Adonai le'olam. Amen v'amen.