Noach: Don't Judge Without Checking it Out

Good morning, Booker Toe. Welcome back to Partial Perspectives for today as was just reminded. Please turn your cell phone off so it doesn't interfere or disrupt. Open your candy, blow your nose, sneeze, whatever loud noises you need to make. Now is the time. Welcome back to Partial Perspectives for today. So great to be back together again. The new cycle of Torah reading, Partial Series is generously sponsored by Beckian Avikats and family in memory of Becki's father, David Grossman, our learning is Lelunishmaus, David Malachamanish. We're so grateful to them. Also, our series is generally sponsored by the Dykman family, a memory of their daughter and sister, Daniela Raghabas, Shalom Ezra, a very beautiful Nishema who left our world way to young and way too quickly. Before we dive into Partial now, I'll ask together in the Arts Girl Khumish page, 30. I do want to remind you, if you haven't seen it, you've been living under a rock. For this week, we launched an exciting new project, which if you can't tell, I am incredibly excited about. Called Nishmussi, my soul, eight separate WhatsApp communities, for Amuna in our daily lives and the different chapters we're living in. For Khashem, incredibly thousands of people have already joined. Yesterday was day one, eight separate messages. Today is day two. Sometimes in the middle of this year, eight new messages will be posted in each of those groups. If you've not joined yet, join. Join the movement, the community, the bandwagon, join. You can join at nishmussi.org, and I-S-H-M-I-S-L-I. Nishmussi, my soul.org, and be part of it. There are many exciting things to come really looking forward. Aila, toldas, naoach, naoach, ich sadik, tamimaya, bedoro, saav, asa, luki, misalach, naoach, asapasha begins by telling us, these are the offspring of naoach. Naoach was a righteous man. It was perfect in his generation. Naoach walked with Hashem, va'yola, naoach, shlo, shlo, banim, naoach, at three children, shame, ascham, vies, yafes. Let's start. Aila toldas, naoach. I'm excited to share with you. I love to share my svaram. We show altar in Khunish in English. So, great for that. They shared it with me. And the Getter-Rashashivar of shoal is coming in my Tashem. October 27, I think. He's coming to our community again. Incredible, so looking forward to hosting him. The great Getter-Rashashivar, from shoal altar, Shlita, his svaram are incredible. And they've now released, I think, the first volume in English, from shoal altar, ahn, Khunish, Mauritius. And he tells us the following. Hasidim related the Yiddah, Qadash, apashis, Khun, once exclaimed, "When will we finally see that perfect child?" He has it in the footnote in Yiddash, in Yiddash, which I, because not all of you understand Yiddash, I won't read it in the Yiddash. This is explained as a reproof on a recurring theme in life. As each generation grows and raises children, they say to themselves, "All the toil, all the blood, sweat, and tears that I put forth, it's also my children can grow and become great and torn in Yersh and I am. As those children grow and parents and parent children of their own, they forget why their parents toiled so." Instead, they focus their energy on raising their children to greatness. And so it continues. "When will the child be?" We've been toiling for finally materializing. In other words, the Yiddah, Qadash, apashis, Khun, had this expression, "When is this perfect child going to come?" Every generation is working on their children, and then those children are working on their children who are working on their children, and everyone shifts and everyone focuses, and there is that chapter of life. One of our communities in Ishmasi is parenting. One of the chapters is marriage and relationships, which includes parenting. One of those chapters in life is when a person is focused. And what happens when we're focused on others, we are not focused on ourselves, right, sort of, shawl-alter, in the English translation. We can assume that the Yiddah Qadash wasn't referring to a simple people who have no concern for Rukhnius. Instead, depending on their hopes on their children and banking, Buram-Mizaka, a mother-to-child brings marriage to the father. Such simple people did not exist in Peshischa. He was speaking of those who in their younger years were deeply invested in their Rukhnius, and began climbing the ladder of spiritual achievement. But yet, as time went on, a responsibility provided for their families weighed on their shoulders, they became distracted with worldly concerns and lost focus on their former goals. They began shifting their aspiration to their children, hoping they would live out these dreams of spiritual greatness. The same repeats itself every generation. One, when we see that perfect child, the cry continues to reverberate. Even today, he writes, "When Barakh Hashem many people are able to remain in the tent of Torah, as they build their homes without stepping into the outside world, still their own advancement begins to slow, and they stop, as they raise their children. In this vein, the base is strong. They get a rebel lamented that people invest in being mechanically their children while abandoning their own growth. Some might say we're all serving the same Hashem, two are better than one, but with the same Hashem who commanded me to serve him, commanded me to raise my children. It's a fine answer for one who wants to quiet his conscience, but one who seeks the truth and recalls his former unrelenting pursuit of a universal Shem will realize that we are not a monon of the world-change as he raises children. That is his present mitzvah. It should be a job done with joy. We are a monon of the loss of fervor and drive for ourselves. Instead of giving half-hearted excuses, we do better to remain with the question. One with the child we've been toiling for all these generations finally materialized, talking about ourselves. There may be no good answer to the other cutish plaintive cry. It's worthwhile to keep in mind the pithy comment the chasid once made. Why, listen to this? Why should I worry about my wife's children more than my mothers? Just as a father can see to the growth of multiple children, he must maintain his own growth alongside them. Noah viewed himself as one of his told us, "Ele told us, "Noach? Noach!" Each Sadik Taman Bidurosov, all of that is a long introduction to the Pshat, the Gara-Rashashivah, is giving to the Pashak. Pashak, our Pasha begins, "Ele told us, "Noach, these are the offspring of Noah." Noah, and what do we pivot immediately to do? Not list his offspring. It's not till the next Pasha, the Noah had three children, Shem Kham and Yathas, who were his progeny, who were his offspring. So with the full start, ten-yard penalty, "Ele told us, "Noach, these are the offspring of Noah." Wait, we didn't finish that thought. All of a sudden we interrupt ourselves with. "Noach was a righteous man. He was pure and holy for his generation. And then we only get to afterwards who his children were." Says the Gara-Rashashivah, we share this idea before. Why? Because Ele told us, "Noach, the first of Noah's offspring was himself." He realized, "Why should I pivot and turn all my attention to my children? That's where I'm going to put my time, my money, my energy, my prayers. No, I am my first offspring. Before I get to my children, before I abandon my own growth and myself, I am my own offspring." That is how we grew into a perfect man in this generation. How do you get to Saddik, Toman Bidurosov? How do you get to being righteous and pure in your generation? When you view yourself, when you are committed, Ele told us, "Noach, Noah, how many parents are working tirelessly to pay the tuition of their children?" tirelessly, three jobs, five jobs, taking home equity loans to figure out how to pay the tuition, the education, the chinach of their children, but how invested, what resources are they putting in to their own growth, to their own growth. I have a friend who was working a second or third job, Bar Khashami, has now several married children, and their husbands are learning in Kolo. So he asked to work more and learn less, and he was saying, "What about my own learning? Why don't I get to also learn?" Now he's learning less to support the next generation. It's a beautiful thing, not talking about that. What I'm saying is, we shouldn't abandon or forfeit our own growth. We don't reach an age in the stage where we say, "Now I'm just a Balabas, now I'm done, now I've pivoted, now I'm stagnant, now I'm finished, now I'm a finished product." Ele told us, "Noach, Noah, as all life said, my first tolder, my number one offspring, the first child, my legacy is me." Also, my children, yes, but he's me, Ele told us, "Nowach, Noah, and that's how he became ish Sadik, Thamim, Bidurosev. We've shared previously the insight of Rebuchet Gawainfeld, who says, "Beautifully, what was Noah's father's name and the last week's partial? What was Noah's father's name? Noah is the son of. Go back. "What you call you, my lemech? Lemech had a son name, Noah's father was Lemech. Lemech, we've shared this before. In Yiddish, we describe somebody who's, I don't know how to put this nicely. How do you translate a Lemech? If we weren't translating it nicely, we'd say a loser, but it's not nice to say someone's a Lemech, they're a Lemech, they're a Loyutslach, they're not a winner, we don't want to say a loser, they're not a winner, they're a Lemech. What did Lemech do to deserve that that's the word we use to describe somebody who's not successful, who's not driven, who's not ambitious? They're a Lemech, person's a Lemech. Don't ever describe anyone that way, it's not nice, but that's the Yiddish word that's used a Lemech. Where does that come from? He says, because Lemech gave up on himself. When people saw a Lemech, how are you? What are you up to? What am I up to? Did you hear my son? He was the valedictorian, my son, he's the top of the class, my son, he's a doctor, my son, he's a, my son got Chasentera, my son got an after-yona when a person lives only through their child, because they have nothing to say for themselves, their entire legacy, their entire reputation, all of their own person, everything about them is only their son, they're a Lemech. Be proud of our children, but the first child is our own legacy. The first child we leave is who we are. And that's what the Guru Shiva here is echoing. that sentiment too. And I want to share with you a beautiful insight along those lines later in the Pasha. And this is from Al-Alaq al-Libb of Nazareth Pasha, safe and gracious. The relatively new safer of Ravavanshore Shlita. Later Perikyud Pasha Khaf alif. Later, a few chapters later Perikyud Pasha Khaf alif. The Torah tells us also our same Pasha. Page 46, "O Lashem, you love gumhuu." When it's giving us the genealogy and the lineage of no-akhish children and those who came from there. It tells us in Pasha Khaf alif, "O Lashem, you love gumhuu, shame, also Tim, we're born." What does that mean? We talk about the children of Kenan, and we talk about the children of all of the children of Shem Kham and Yafas, and then their children, and then we throw in these extra words when it comes to shame, "O Lashem, you love gumhuu." And to shame, also to him, we're born. Even you read it in the article, it even sounds clumsy. Also to him, we're born that you would not pass a person in English class, if they said, also to him, we're born. But that's the translation, because that's the puzzle. What does it mean? Ravanshore writes in his new safer, "I'm a first and foremost shumaka, but I'm not sure because of gumhuu." What is the meaning of when it says gumhuu? Of gumhuu? He too, also to him. The Ashlok Tim Debrae of Svasa M.S. said the gyera read with Svasa M.S. The past success in mid-bar, but he said, "Aduamish Bukhossam, Rakhye Shlama Orchakashar, heimashem is Burakha's Rosham, Nis Alul Ma'dre Gyal Yonakam O Gyashem is Gyarka, cut and shun Allah." What does that mean? It means when Hashem lifts our head, when we pursue and become who are meant to be, we're born again. The great Yerakadash of Peshischa, the same one that the gyera Rashashiva just quoted, Ravanshore is also quoting, "The Holy Yerakadash used to say, 'Every day I became a Jew again.' 'Every day he had a new conversion, Kiilu, every day he was transformed, every day he accepted the Torah again, every day he became a Jew by choice again.' Ki Bukhoyo, I'm Nis Alul Ma'dre Kibriya Khadashah, Kiilu Naldu Me Khadash, when he woke up and he started every day, he said, 'I'm just a human being. I take upon myself the Torah, I take upon myself the holiness and sanctity of being a Jew, I take upon myself the pursuit and the fulfillment of mid-sahas.' Yashnomer Gamkhan, as I said in the first verse, he said, 'No, I'm a God, I'm a God, I'm a God, I'm a God.' Holy Rashashiva, Kiilu Hubriya Khadashah, so along the same lines, Eilat Holtuz Nawach, the first child of Nawach was Nawach. He gave birth to himself. He wasn't just finished, a result, whatever his parents formed of him, he was constantly ambitious, aspiring, looking to grow. He had a growth mindset. And so the first child he would leave was himself, and similarly says, 'Ravad Mshort, Wulasham Yulad, Gamhu.' Before we list his lineage, who was the first one whom he born, who he gave birth to, who he gave birth to is Gamhu himself. himself, every day he was a Brij Khadashah, every day he was born again, every day is a new opportunity. Every day is a new page. Every day, in Galf, you say, you draw a line on the scorecard. If you had a bad hole, a bogie, a double bogie blew up the hole, you draw a line on the scorecard, the next hole is a brand new game. Every day is a brand new day. It's a new opportunity, it's a new opportunity. Every day we compound, we compound, we're compound, we're compounding, our growth, so that I don't need to revisit yesterday. Every day, I'm not starting again from yesterday. Every day is not my diet. Here we go again. I'll start from the beginning. Here go my exercise. Here we go. I'll be nice to my spouse, my children. I'll be patient. We're starting from the beginning. Is whatever a little incremental growth I had yesterday, I build upon it today. Masha'u'llam ad-Awadoma. What's that similar to? He writes, 'Odham Shoa'Allah al-Hargadol, somebody is climbing a mountain. He spoke on the Shmini at Saras. Who was the first to get to the top of? Everest. What were you? I'm going to give the Aza Gova as you're climbing. On the first day you get to a certain plateau, you camp out. It's your first station. And the next day you don't go down and start from the beginning again. Day two, where do you start from? Where you left off? Where you plateaued on day one, the Masha'u'llam ad-Awadoma. You climb again and that's supposed to be our life. Every day, a little climb, every day a little improvement in the fantastic book Atomic Habits. He describes James Clear how the incremental growth, the one percent growth, we think I have to radically change. I have to wake up an hour earlier. I have to save enormous money every day. I have to learn all shots in one week. I have to, whatever our goal is, we think it has to happen in enormous leaps and bounds. And he describes, you have to read the book. He describes the compounding element, just like when you save money. If you start with a little bit, but you allow it to compound, by the end you have a lot, the principle, the compounding principle, and the same is true with growth. One percent growth, one percent improvement. Eat one percent better today than you ate yesterday. Sleep, one percent more today than you did yesterday. Be more patient, be more kind, be more giving, be more generous, be more generous with the sugar 100 percent more than you were yesterday. But everything, because we don't have time to wait for it to compound. But everything else, one percent and it will compound. So similarly, climb a little bit incremental growth. But every day, you don't restart where you were yesterday. I guess we'll start again. I guess we reset. I guess we have to go again. Hopefully we can grow a little bit every day and start from where we left off yesterday. And those little growths, those little ascending the mountain, those little climbs will add up and they'll compound. And we won't even recognize who we are. We look back on a year that was. We look back on a decade. We look back at a lifetime. And we can see we can measure. Look how high we climb. Look how far we got. Will Hashem Yulad? Gamhu. Gamhu. Don't ever get to an agent stage where you say, now I'm investing it all in the Kinderlach, the Eneklach, my own children, my neighbors, children of school. Of course, we believe in that. And of course, that's what we live for too. The future and our continuity, our eyes focused on that. Of course, but not at the expense of ourselves and not at the expense of today. Not at the expense of saying, I'm a finished product. Now, I put it all in them. What are we doing for ourselves? How much resources? How much time are we putting into ourselves and our own growth? That's Lushem Yulad, Gamhu. Eilah told us, nowach, nowach. And what made Lemach a Lemach? What made him a loser in a Lemach? Because he stopped working on himself. He stopped having dreams and ambition. He stopped having a growth mindset. He had a fixed mindset. He was finished and that made him a Lemach. When you live off the reputation of your children, you're a Lemach. Be proud of your children. There's nothing wrong with being proud of your children. Of course, take pride and be proud of your children. But if you have nothing to be proud of of yourself, and all you could ever do is point to and quote your children, then you're a Lemach. Just to believe, you have to wake up every day with a faith. Never give up. Never become hopeless. Never say I'm done. Never say I'm. I can't be redeemed. I'm irredeemable. Every day, you have to say, if I woke up today, you're faith in me is great. I can start, I'm not done. I'm not finished. I'm not a Lemach. I'm not at the point that now I'm a loser living only off the reputation of my children. I'm not finished yet. I'm never done. Every day, we start again and that's the Yamuna. We have not only in Hashem. That's the Yamuna that we have in ourselves. They say, "Mashame Shmou ki goo yaha lawla daatswahi de gyrus niyoski gyrus shmas gair." Yuhudish yawda baktusha. Bada yushla yuhuz lawla daatswahi khadash. Bolios ki briyah khadashah. That the Shame Shmou, the Saka chawra, used to say, "If a non-Jew could come to the Basin, a non-Jew could be brought to the Micva, a non-Jew can convert and become a Jew, then a Jew can convert and become a Jew." If a non-Jew can convert and become a Jew, then a Jew can convert and become a Jew. If until now, we haven't been living as Jewishly as we should. If until now, we've been Jew-ish-ish. That's a next generation-ish. Did you do your homework? Ish. Did you clean up your room? Ish. Ish. So some live Jew? Ish. Ish. If you have done how you've been Jew-ish, it's time to be a Jew. And if a non-Jew can convert, then a Yid could convert. The only Piazzet's na shamiya kom domo. Go on, it's coming. Shapira, a Piazzet's another over the world. So again, a ish kodash. He writes, "In his savazir of spiritual diary, he says, halavai, I could become a convert. How I so wish that I could take upon myself, if I could accept it upon myself, halavai, that I weren't born into it. And de facto, was simply born a Jew. Imagine that I could elect. I could choose. I could choose in. I could opt in. We can opt in. Every day the Yid had a kodash became a Jew again. Converted so to say, again, I said the Khodusha Reem, as well as some of the codes in Z, the Khodusha Reem. The ray anochino sinif nechem. Every day we can choose. Ray anochino sinif nechem. Hayam. I'm putting before you today, brooch, what do you want to be today? What will you be today? How will you live today? Will you go from being Jew-ish to a Jew today? We can convert today. Today we can become a Jew. Every day we can become a Jew from the beginning. That told us noach. Before you get to his children, who is the first child, the first legacy he leaves, not his children? Aila told us noach is, noach. Lashem Yulad, Kamhu, and the opposite is, the person that becomes Alemach, we're never done. We're never finished. Every day, I don't care what age would stage, I don't care if you're working or retired, I don't care physically, your mobility or not, every day, every day we can wake up and it's a new day and a fresh start and a new beginning and we get to define our lives and not live off of our children and sometimes it'll be small wins and sometimes just getting to the end of that day is enormous. Just being able to dive in or make a brooch, just making one phone call to check in on someone else, just maintaining positivity, just putting a smile on our face might be our win for that day but every day is a new beginning, we're not done, we climb, just make every day one percent better than the day before. That's all it has to be. Not 50 percent or 80 percent, not 20 percent or 10 percent, a 1 percent, 1 percent and you won't even recognize the difference when it compounds, just 1 percent difference every day as long as that's the attitude that we bring. You've heard me quote many times, Frank Lloyd Wright, the great architect, one of my favorite quotes of all time, when asked, when asked, of all of your designs, world famous architect, build buildings around the world of all your designs, which is your favorite and which he answered, my next one, which is your favorite, my next one, my next one. That's the attitude. Doesn't matter what age would stage, which is your best davening, my next one. What was your best interaction with your spouse, with your children you got, my next one? What was your best moment of learning Torah, my next one? Which is your best day, my next one, this one, the one I'm in right now, that's the attitude that we have to bring. I'm at a warrior, I'm at a warrior, I'm at a warrior, I'm at a warrior, I'm at a warrior we point out, poor Nakh, instead of just learning Pasha's Nakh, instead of Lakh, Nakh, getting to have the legacy deserves, as having saved humanity, instead, every year Pasha's Nakh, a great debate ensues. Was Nakh great for every generation, or was Nakh great only in his generation? I almost threw someone out of my sucker this year. Lahavdil, Lahavdil, don't listen if this will make you think less of me, but Lahavdil, he was a young man visiting from elsewhere, and he had the audacity to suggest that Michael Jordan is not the goat. That he was great in his generation, he said Jordan wouldn't even make the all-star team in this generation, that the average player in the NBA today was better than Jordan. I literally almost threw him out of my sucker, he say such a thing. Ignorance, pure ignorance, 10 scoring titles, all defensive team defensive player of the year, six championships every time he was in he won, never flopped once in his career, let's not even get into who he was contrasting him to, forget about it. It's just pure kfiru. I mean, it's pure ignorance in kfiru, almost threw him out of the sucker, but he's a nice guy, so I kept him. He was here. If he's listening, he's a wonderful man. He was visiting our community because the next day he was donating stem cells to save a life, and he had to be here for the three days before, before, so that's why he was here. So he's a hero for that, but he's a zero for his thoughts on basketball. Anyway, no, I said, la halvedale, la halvedale, elva halvedale, la halvedale, la halvedale. Noah. So every year we have this debate. Was he great for his generation, or is he the goat, is noah the greatest of all time? If he were an album generation, it would have been better. Stay a day, I say in the choco, I'll add some issues. Are we really talking about noah? Cesar Menachem and Zaxx, are we debating noah? We're not debating noah. Hattori ideolo, she had said it to him. There's no debate about noah, because noah's got the greatest endorsement deal of all time. Who is sponsoring noah, none other than him, Hashem. So noah's jersey, he said Hashem. He had the greatest endorsement deal of all time, because the Torah itself testifies that noah is a sadik, tommin bedorozov. And the conversation, mic drop, debate over, God weighed in, and God said, he's a sadik and a tommin. So we're not talking about noah. What are we talking about? We're talking about the generations. Noah knacka bishita shaa ala shayam na'ala minna olam. Who always pa'ala dharm a'a boshis khus al dharko. Adraba, whoso wa shayamutah shayamudu minna olam. Sinah s'adati, we'll get to you in a moment. We know, every year we review. Noah is accountable, the cold main noah in the Torah. Then have you shaykhos them, these are the flood, the waters of noah, because noah could have been shot off, maybe inspired his generation, but he didn't. Why not? Why didn't he inspire his generation? He gave up on them. He said, they're hopeless. They're irredeemable. Forget every day is a new day and you can start again. Maybe that's true for most, not this generation. They are so corrupt and they are so morally decadent. They've lost their very values, their identity, their way. They are irredeemable. Start again. Let God wipe them out. Let God press a hard reset. They are a virus on the world. See to those semen who get this lichito, so shall Avram. And this is the opposite of the opinion of Avram, because Avram also lived in a rough neighborhood. Avram also had some neighbors who were underachievers, let's just say. What was the city that Avram had to live with? Sedome. And what does Avram say about sedome? Not God. Here we go. Here's the sequel. Part two. Hard reset. Here we go. Do it again. Reboot again. Because they're also irredeemable. They're also terrible. What does Avram do about sedome? He comes and he says to Hashem, if they're are 50, if they're 45, if they're 40, 30, 20, 10. If any righteous, you can't get rid of them. Give them a chance. Someone can inspire them. They're not hopeless. Hold on to them. Hashakura matayya shastaya deyosya shakura matayya shastaya, shakura matayya shastaya has been a memory of Ishtaburria. And this debate, so this is a fascinating insight. We've read this Rashi many, many, many, many, many, many, many times, but never thought about it in this way. Every year we say what's the debate was not great for his generation, or is not great in every generation. It comes longer. Manachamatiyan is actually not the debate. Noach is great. Noach is great always. That's not debatable. Hashem himself said he's great, not debatable. What's the debate between Yashmera Bosainu and Yashadarshan? What's the debate between the two? The debate is, who's right? Noach's attitude or Avram's attitude. Is Noach right, his generation was hopeless, irredeemable, God was right, to reboot the world, or is Avram right? That every generation is redeemable. If only you care, if only we would be devoted, if only we would be out there engaging, if only we'd motivate and inspire, if only everybody would just join the shmasi.org. We can turn anyone around. This debate was not only between Noach and his generation versus Avram and his generation. Says from Manachamatiyan Zach, this was the debate between Rehmeyer and his wife, the great ton of Rehbimeyer, Rehbimeyer Balanesh, the great Rehbimeyer, who's Rehbimeyer's wife? Burya, that is the original OG power couple, Rehbimeyer and Burya, wow, wow, fire, can only imagine being a fly on the wall in that home. Can only imagine being a guest around that shop his table, Rehbimeyer and Burya, we once gave a people of the book, we gave one on Rehbimeyer, we gave one on Burya, both fascinating personalities. Burya was so brilliant, who was Burya's father? I'm going to have been tragic, Burya was so brilliant that she's quoted Laharlach in several places in Chas, where she tells the man, I'm overlessed, I'm eavesdropping on your conversation but you're getting Laharlach wrong, you're wrong, and like Mara says, we're passing like Burya is right, she's brilliant, a brilliant woman, brilliant woman, and there is Arash Yenavarizara about an episode maybe between Rehbimeyer and Burya, the end of a life, complicated, complicated story, is it real, is it forged that story, fascinating. Burya mayer had the following debate with his wife, with his wife Burya, what happened? But Burya mayer Akhameyer left, there were, sorry, honey, Buryone, Davul, Bishibab, who stayed there at mayer? Burya come, it's Sarele, Tuvah, there were these hooligans who lived in the neighborhood of Rehbimeyer, and they were driving him crazy. Akhameyer Akhameyer left, he went to Lemisu, so Rehbimeyer davent, let them die. I'm trying to write, I'm trying to learn, I'm trying to teach, I'm trying to repair the world, and these hooligans are undermining everything I do. They keep bringing down my new website, and they keep throwing eggs at my door, my window, and they keep protesting and interfering my sheer. These hooligans are interfering, so he would have, and they died, let them drop dead, what do we need them for? Amra, LaBurya, Tibis, who Burya, his wife came to him and said, "Ma daithach, wishum dachseve ithamu khataim, miqseve khotim khataim qseve." Burya, Burya put Rehbimeyer her husband in his place, and began what became a great Jewish tradition. And Burya said, "Ma daithach." her husband, where he says, "It's true there's a possibility to tell him, 'Yetam al-Hata im min ha'aretz, may sins be erased from the world,' but she says to her husband, 'Rubimeyer, does it say Khotim, sinners?'" No, it says, 'Hata im sins.' We doubt and not that sinners be erased from the world. We doubt and sins. Don't focus on the person we focus on their action. What we're working on is not getting rid of the people, but turning the people around. What we daven is that their actions be eradicated and erased. But the people, and what did Rubimeyer do? Didn't talk to her for three months, had a fight. Rubimeyer was a great example of what we talk about from John Gottman, he was open to influence. Rubimeyer says, "Okay, boy rahameh de lahadjib atruva." He davened that day to tchuva, 'Bahadjib atruva' and they turned around. His hooligans became his biggest students, his biggest supporters, his hooligans became his biggest partners, all because Burya said him straight. And Burya said, "Don't have an that debate between Noah and his generation versus Abraham and his generation is the debate between Rabbi Mayer and Burya as well." And that's what's going on, that's what's going on over here. That's a new way to read this. Pazok says them in akham siyim. "Shall Alper also have something on this and is new safer?" He does. "I'm this too, sorry, I'm all out of work because I wrote this out of order." Sorry. "Noach is seductamim." Yeah, Pazok says, "Sorry, Pazok, Yud." "Vayolid Noah." "Vayolid Noah, Shlusha, wa'ne, shayim is hamdaz yafas." Noah had three sons, shayim hamd and yafas. We're back in Manachim siyim. He had three sons, shayim hamd and yafas. "Muchhora, amid Mshlusha, banim, you saw us. We can count. Three is not exactly a complex number. I'm pretty sure if the Pazok had said instead, "Vayolid Noah, shayim is hamdaz yafas." And then while I said to him, how many sons did he have? Pretty sure you could have arrived at three. So the Torah is wasting space, why does that have to introduce it with? And Noah had three sons, shayim hamd and yafas, why do we have to be told the number? "Yeh shlomar, kebizad, svunab, koreskapi noak, shatodos, wa'yirak, shlusha, banim, yotse, ireko." "Kakol, ish ire yashem, utas, khomab, dushla, amid, labanim, shayikh han khayim." "Yadrykhayim, biyakhnis, imtahas, kanfe, ashwunab." How many children should a person have? How many? How many? When I was dating my wife, I told her I want six million children, we have to do our part to make up for the Holocaust. I like Rabbi Mayer, lost that debate, did not go my way. So, bhagasham, we're grateful for what we have. How many children should a person have? The answer is hundreds, thousands. It depends how you define child. Is a child biological? Or is a child all those who you influenced, all those you inspired, all those you enabled and powered supported? If a person helps a Jewish educational system, everyone who goes through that other children, if a person helps a shul expand and grow, and through those portals, hundreds or thousands of children are going to walk, be inspired, be motivated, live, live, richly, and Jewishly, those are their children. When such people get Hashemayim, and Hashem says shayikh, he did a great job with your children, and a person might say, "But you didn't bless me, I didn't have biological children." What do you mean with my children? I only had a child, or what do you mean with all that number? I only had this. Hashem says, "Yeah, but you don't see the difference that you made, the impact that you had, whether it's with wealth, with wisdom, or with your work, you can impact others with any of the three W's. Whether you enabled and empowered with wealth, and you made it possible for them to have a Jewish education, or Jewish experience, or Jewish future, or Jewish continuity, whether you did it with your work, because you sat next to those children, or you spent time with them, or you learned with them, or you smiled at them, or you said, "Good job, it's them, you give a candy to them, but whether you did it with your wisdom, because you imparted your life experience, and you chose at whatever age or stage to mentor children." Those are also your children, and that's a rich tradition that we have. Avramavino were about to read it in a couple of weeks, that Avramavino had how many children? Not just, Ishmael and Yitzrak. Hanephashashir, Asub-e-Kharan, Echni-Santach-Eskan-Fehashkina, Avramavino was a Nashim, the Saramavino was a Nashim. Avram converted the men, sort of converted the women. All of their students, all of their disciples were their progeny. Those are listed as their children, their children. Bayarkas-Khanikhav, Yaladav, those are his children, and many more examples of it. Iran, I'm right, and he'll tell me Torah, Mitzvah-Kohach and the Khachem-e-Israel al-Alamid is called Amidim. Vishinantam-Levanachah, because the past success, teach your children, al-Alamidim. Students are children, and children should be students. And Kalamlamid Ben-Khaberah, Torah, Kilo-Yoldo. If you teach your neighbors, children, Torah, you inspire them, you motivate them, you mentor them, you put them on the path, you set them on their way. It's as if you gave birth to them. Don't only count your biological children as your children. Someone who doesn't have their unbiological children could still have many. I always point this out, who is perhaps the greatest example of our generation of it? La-Baba-Turebi. La-Baba-Turebi has children around the world, who define and see themselves as his children, his children. Many Shlukham today, thousands were born only after he died. They never met him, and yet they see themselves as his children. He had no biological children of his own, and yet he had so many. It's a beautiful set of svarim that I've been coming out. First on the Haggadah, and now I think it came out on Pasha, which is the commentary in Torah of great rabbis who had no biological children of their own. So it is a specific safer that collects the commentary of greatest rabbis of the generations who had no biological children of their own. But you can't read their commentary and say they had no children. They are household names. We all know them. We quote them, and their children, we are walking around carrying on their legacy. So, Baya'ul Adnaq Shlushabanim, here says the Ramakhman Tionzaks, is a criticism of Noach. Because Khad Nirmezahs can't clap in Noach, she is tapek rak, the Shlushaban of Yotse Yarekho. Baya'ul Adnaq, Noach had only Shlushabanim. He had only three children, shame, come and knock off his wife. He put him in a tavern, he saved only them. He didn't save the rest of the world. And he did by saving the continuity of the world. But there was a flood, and it rebooted the world, and we lost all of humanity. Why? Because he only saw his biological children as his children. He didn't see the rest of the world as his children too. So the Torah here says the number three to tell us, suggests Ramakhman Tionzaks, that he only had his three biological children. He didn't, he didn't inspire or motivate or save anyone else in the world along, along with him. Pasak yur alaf, Batishachesh al-Arat, Batishachesh al-Artafna al-Okeem, and the world had become corrupt before God, Batimalah al-Arat, Khamas. The world was filled with Khamas. The world was filled with anarchy and chaos, immorality and a lack of boundaries. Khamas gezel, the Makkah Batish, with sealed the deal that God said, I've got to repeat the world was gezel. Why gezel? Why thievery? Why stealing specifically? Because when a person steals, they lack boundaries. They don't recognize that what you own, it's not mine, it's all limits to me. They lack boundaries, interpersonally. They lack boundaries morally. They lack boundaries financially. They lack boundaries. So what did God do? He said normally, we have boundaries to the world. There's a beach and a shore and a sand and it holds back the ocean from the land. But Meda, Kanagan, Meda measure for measure. God says, I'm erasing all the boundaries that protect the earth and that's why the flood came and it's said everything. Batishachesh al-Artafna al-Okeem says, I'm going to come see you and I promise you we're going to see other insights today as well. Gezel, the beginning of the Pasak is that the earth became corrupt before God. Ghar al-Akhir al-Aghats al-Ashayni, then comes the second half of the Pasak. Batim al-Aeh al-Arat. Hamas. The world became filled with. Hamas. Terror. Chaos. Anarchy. Immorality. Some things never change. Habba Hatalya. Bukhola Doris, Bukhola Zaman, Maraud Generations of Autimes. Kibli, Amuna, Toro, Mitsu, Saaritz, Nasah. Hefker. Says them in Ahem Tiaun. Listen to this Pasak carefully. Batishachesh al-Artafna al-Okeem. Pay attention to the order. The earth became corrupt before God, and in that vacuum, when the earth was corrupt before God, what was born, Batim al-Aeh al-Arat, instead in its place, the world became filled with. Hamas. If you don't have faith, and if you don't, and you're not guided by the compass of Torah and Mitsuus, you don't live with morality and ethics. Then what rises in that place? Hamas. Chaos. Anarchy. Evil. Evil. Evil. So Batim al-Aeh al-Arat, Batishachesh al-Artafna al-Okeem, when you erase God, when the world is filled with ego, when you edge got out, when you think about it. you're better, you're smarter, you know more. When you think you're in control and you're in charge, when you eliminate God and you don't live with faith and you don't surrender and submit and you don't recognize to embrace your place because everything is for a reason. Then what happens, Vati Malaiha are its Hamas. In that vacuum of Godliness, in Godlessness, a world that's God lists, you have Hamas. You have chaos, energy and immorality. He says further, "Avshallah Farajah al-Baramahs, Vati Shakhis to Arts of Nalokim, HaShqas al-Shadora Mahbo, Hais al-Shaharu, Asha Arats, Inyana Aratsyim, Vati Shakhis, How did they become corrupt? Ha Arats, Lathnaiha al-Okim, what did they put first? Arats, when they see the word Arat means Earth. Earth is a Rema, it's a hint. Artsyis, materialism. Vati Shakhis, Arats, Lathnaiha al-Okim. They put materialism before God. Lathnaiha al-Okim, what was more important to them? Their net worth or their spiritual worth? What was more important to their things or their relationship with God? They put Arats, Aratsyis, material physical possessions, material physical pleasure, Lathnaiha al-Okim. So in a world where that is out of order, then the result is Vati Malaiha Arats, Hamas. When we're living in again a world where Vati Malaiha Arats, Hamas, the flood, it's raging around us. They mentioned the drushless past shop is just last week, just last week, how depressing, how corrupt, how morally corrupt the world is, how the flood, the storms were raging around us just last week, a noble peace prize given to a person who's perpetrated in the greatest blood libel of our generation and a mayor of the largest city in New York, are we commemorating October 7th? And it's said in a candidate in Michigan who can't answer who's a bigger threat to America, Israel or Iran, said they're each a threat in their own way, Hamas, Vati Malaiha Arats, Hamas. All those floodwaters they're raging all around us and they're rising and they're rising quickly. So what are we doing? Where do we go? They're hitting a basheum of sad, Bo-Ella Teva, come into the Teva of the ark. But what's the ark, the Teva? The word Teva can mean ark, the man ark in the case of Noah, and it means ark today, the Teva, the hold the Torah, it's called the ark, so we call it the ark. But the word Teva also means a word. Where do you enter Bo-Ella Teva, enter the words of Torah, come into the words of Torah, when the storm is raging and the floodwaters are rising and Hamas is all around, Bo-Ella Teva, we need Torah. We need to return to instead of a Tisha khaseh, Harats, Mithni al-Akim. We've got to return to the values and the principles of Torah, observe and learn and proudly practice Torah, and that's what will enable us to not only survive but thrive even against all of those, even against all of those forces. Okay, moving right along, Pasak Yud Gimbo, now we're up to Pasak Yud Gimbo, the earth is filled with the robbery through them, and we're about to destroy them from the earth, from the earth. Says the psalm, the gear rushes Shiva, the earth is filled from the earth, Haseh Lacha Tevas Ace Gofer, go make Haseh Lacha Teva next Pasak, go make a ark out of Gofer, Rashi Wonders, Hashem could have saved Noah in any number of ways, why require him to work so hard to build the Teva, furthermore the salvation brought by the Teva was miraculous in any case, so why couldn't Noah save them in different miraculous fashion, that didn't involve years of tedious labor, once God was going to make a miracle and save him through the ark, through the Teva, so save him in some other miraculous way that would spare him all those years of work. So Rashi explains that Hashem wanted onlookers to question Noah about his construction project, he could then have the opportunity to warn them of an pending marble, perhaps they would save themselves by doing Shiva, Noah built the Teva for all to see, for prolonged period of time, with the hope that all of his neighbors will walk by, not report them to the HOA, but say, what are you doing here, what are you working on, they say, we've been misbehaving, we're not exactly getting it right, and God spoke to me, he's going to do a hard reset in the world, but we've got a last chance, we got a last opportunity, it's difficult to say that Hashem intended that Noah's morning spread throughout the world. Rashi says, Noah should have spread it throughout the world, but transportation was rather slow in those days. What could have been the benefit of Noah's approach to a few pastors bought? How would the whole world have been saved? The whole world was filled with corruption, and Rashi is telling us that God told Noah, build the Teva on your front lawn, so your neighbors will see, and when your neighbors say, what are you working on, you'll say I'm building a Teva because man is doomed, and we're running out of time to turn this around, and wonders of Shorlaltar, and Gavaldi Gakasha, I never wondered. Yes, a great question, I never asked. Okay, so the neighbors on his block will be inspired, but the corruption is running rampant throughout the whole world. So how will it help? The neighbors on his block, his neighborhood, his H.O., his community? Okay, but the whole world says of Shorlaltar the Gair Rashi Shiva, the inspiration that the Teva that Noah would provide was not merely a physical response to his words of rebuke. Noah's very actions, issuing from a mind directly opposed to the corrupt mindset of his peers, would create a spiritual influence of repentance on the whole generation. We find ourselves in a world of corruption, we have to do our best to rectify it. The bulk of our accomplishment will not come by giving muster, but by the spiritual purity of our positive actions, influencing others to follow in the proper path. He's essentially saying the same idea as a atomic habit. You're right, you're only going to change your neighbor, but compound that growth, 1%, the impacts his neighbor, who impacts her neighbor, she impacts her family. The next thing you know, you make it go viral. We don't worry about changing the whole world. We worry about changing ourselves, and if we can change ourselves and that inspires someone else, we can compound that change, then look at the impact, look at the impact we can have. That's what Hashem intended, why it took so long, and why he wanted it on his front lawn. For others to see, and even though they were so few, it didn't matter. If Noah just influenced them, one thing could and would lead to another and to the next, and that would be the difference it could make. That's the attitude that we have to have. That's the confidence and the feeling that we have about the difference that we could and that we should make. Perak, Vav, Possek, you doubt. Next Possek. "I'm going to take a break after this one." I told you we'll see other interpretations too. He's such a beautiful divaitar, I want to tell you everyone, making my way through the new safer, and I just want to share it all with you because it's so delicious. All of it is so fantastic. He says in this Possek, "Vav, you doubt." This notion, this image, I just described, we're going through again in our generation, but this pasha is really telling us the story of Jewish history. "Mavul, Dam, Vedema, Lo, Pasak, Wasram, Aroshenu, a flood of blood and a flood of lies and a flood of systematic attempts to exterminate us. It is flown on our heads, our whole existence." They try to drown us and flood us and exterminate us and persecute us. They try to get us to not learn our Torah, to not live our Mitzvahs, and yet we have stubbornly remained steadfast. We've clung to our identity, to Torah to Mitzvahs. It's left us feeling isolated and alone, and even though we got a 75-year reprieve after the Holocaust, we felt the nations of the world knew us, understood us, loved us, and celebrated us. We're right back on the path of the 2000 years of Aml-e-Vadad-e-Yishgon. I've never felt so alone in my life, as when you see these media personalities, each even everyone of the Poles that are coming out that are increasingly turning against us, of people who are not standing or understanding Israel, and the righteousness of its war, the Jewish people standing in our defense. What did we do when the flood originally came and what did we do now? Iqafno was at Smeinab-e-Gdarmah Sayyagin. No, I'll enter the table. He put up around himself, boundaries, and he put up walls, and he entered a table. And what's inside a table? Our own bris, our own Hashem, shut of my Amrabah, my Amiz-e-Darmah-e-Leno-Legia, so that when the flood is raging around us, we are protected. Because where do we go in the shul and the base-medraish in our community? We have boundaries and we have walls. L'O-Yuhlulish at Fain-e-L'Avirino-A-Datin-Vadass-Kon-E-No, because these waves, they're increasing in their flooding. In the same way, Noah Hashem gave the prescription for survival then, has remained the prescription for survival until today. And so many in October 9th, October 8th, had a harsh wake-up call. Those who maybe, the Jews who were most assimilating, and aligning with movements, who were aligning with efforts and segments of society that they thought would have their back were abandoned by them. If only we would assimilate and integrate, if only we would rally, if only we would protest, if we were only we would march with them, Certainly they will march with us in the harsh wake I think up to October 8th was, I'm Levadad Yashko and how alone we are in this world. Stop trying to break in, stop trying to be one of them, stop trying to be accepted. We continue to, of course, contribute to and participate in society as a whole, and we have wonderful non-Jewish neighbors and residents and fellow citizens, of course, of course. But what we hoped was in true that the Holocaust survivors whispered in many of our ears all those years, and we dismissed them that they just don't get it. And we don't blame them, they have the trauma of what they live through. So that's why they were telling us all these years, don't trust them. They could turn on you, don't believe them, I'm telling you, it could happen again. And we'd always say, no, that's your trauma, you don't understand America, and you don't understand the United States, and you don't understand my neighbors, and you don't understand this club or this fraternity I'm part of, or my workplace, or this clubhouse, you don't understand. So you're living with that trauma, it turns out they were right. And it turns out we're increasingly seeing how right they were or they are. It's not paranoia if it's true. And so, of course, we shouldn't wholesale dismiss, there are wonderful people, and dear friends, we have to see them and celebrate them and express our appreciation of them. Some of them are unlikely who knew that we would celebrate in honor of boy George for standing with the Jewish people. Who knew? Who knew when John Federman was running for Senate that he'd be our greatest champion in his hoodie and his shorts. Who knew? Who knew how grateful we would be for him? Of course. But simultaneously, we have to live in our TAVA with our boundaries and our walls. We have to go into our art with our Torah and our Mitzvahs to probably know who we are, what we can depend on, and what, just like it enabled Noah to survive, the Balsimta says, "Bail a TAVA." And to the TAVA of Torah, that is the secret to our survival. It was for Noah then, and it is for us today as well. Noah did all that God commanded, so he did says, "Ravdruk, Schlitten, is Lavos Aish. Ravdruk, and is Lavos Aish." Yehz, Dover, Atzumshat, and Magalink Hashem, Redatim, Etib, Pasha, Zuhu, there's something that we can reveal when we look carefully at our Pasha, and you look at the way Noah responds to the commandments of Hashem. Why? Because here we see the antidote and the answer to the mistake of the snake. The snake was successful in convincing Adam and Chava to veer off the path of the command of Hashem. In Pasha's Bridge at Vaitsavashem Vakimala Adam, God commanded man, Nicole Aitsa Ganachotochel, you could eat from any tree except the H Tovura, and what was the language there? Sivoy. Sivoy, Vaitsav, Elohim, God commanded, when the snake came, he said, "Oh, from any tree I'm not Elohim. Lo Sokhlu Mimenu." God said, "What did the snake do? What was the snake strategy?" Arrest the word? Command. Find and replace. He took out the word command and replaced it with, God said, "Like Mitzvah's our suggestion, not a commandment." God said, "He mentioned there was a suggestion. It's optional. It's optional." He erased the word command with Noah, who you have the opposite. Vayomar Elohimla Noah, God only said to Noah, but how did Noah receive it? He asked Noah to call ashair, "Sivoy Oso." Brilliant. Beautiful. He says, "We've drugged the inverse, and therefore the antidote to the mistake of Adam." When it came to Adam and Chava, God commanded, and the snake's methodology was to say, "God said, like it was a suggestion." When it came to Noah, God said, softly, casually, but Noah understood that when God says, "I shared Sivoy, it is a commandment," and that's the difference. Because we've drugged between Sadikim and Rishayim. Do we understand? Do we appreciate it? When God says what to do, it's not a suggestion, but God is commanding, and what a commandment means for us, and how we're meant to react to it. Perksayin, posseq, zayin, the final call, Perksayin, posseq, zayin, posseq, zayin, posseq, zayin. So interesting. In my arts school, they stopped with the posseq, I'm on the right side. Page 32. After posseq, Gimmel. Do you have it? No. I have a misprint. They stopped listening to the psokim. So what is Perksayin, posseq, zayin? Sorry. What is Perksayin, posseq, zayin? But over and over, what is Perksayin, posseq, zayin? But over and over. Sorry. But over and over. in the ark. Okay, wonders of druch, that's kind of bizarre. Noach's on the ark temporarily, he's floating in the water. When we talk about firmly planting some on somewhere, that's Nahuach in the Teva. And this is describing Saddek, Katamach Yifrach. We're describing here what it means to be at Saddek, righteous. And who is righteous Nahuach? What makes him right? Is Shasulam. And where was he firmly planted in the Teva? Says, "Ruf druch, near the first possession, Iraash, you have to measure your God, naach, go neach, mechach, mechach, mechach, mechach, mechach betheva, what was naach doing in the Teva all that time? 40 days of the rain, falling. 150 days of the rain still impact. Next 150 days it was receding. The days of the raven and the dove going out. Noach's in the Teva a long time. What's he doing? Does he have the luxury? He's sitting in his recliner and he's reading and he's learning. He's in the midst of the Teva, he's stigging, doing dafyo, me. What's naach doing in the Teva all that time? Noach has this awesome responsibility. He's the zookeeper. And in his zoo is every animal. For it to survive, had to come in either two by two or seven by seven. But he's got all the animals in this Teva and they have to be fed. And he was single handly feeding them. Noach. He's exhausted. He's literally spitting up blood. Noach is killing himself. He's being abused by the animals. If you didn't get them their food and time, this is all naach is doing. This is what he's doing. You find the Omar Sanerjon al-Yazardi, Ebid Avram, first shamed the son of naach, the Mishpo Khosem Yatsumina Teva, Asana Seneh Abiyasum. Rashid says, how did you do for everyone the way you wanted? So he was answered. Each person got their meal. Every animal was on their meal plan. Their sensitivities, their allergies. Noach was taking care of it all. So noach was busy that whole time in the Teva doing what? caring for the other animals. So much so by the way, there's a question. An interesting Allah, a question. The pastor says, we attack Khakha, Khakha, Mikoma, Khakha, Shia, Khakha. And saft al-abayal al-Akhah, Ilahem, la Khakha. God says, take everything into the f- Ghorakasco, chop up, bring it on to Teva. Everything that you're going to need to eat and they're going to eat. What should the order of being who eat first? The person or their animal, their pet? We have a Allah Khakha, Khama'a Burakas, Asallah Adam, Shia, Khakha, Khakha, Shia, Khakha. You're not allowed to eat before you give to your animal. Your animal eats before you. You hear that, Pida? You're just people love the animals long before you. You've got to feed the animal before you eat yourself. So how could the pastor describe that Noach was going to eat before the animal? Says the Khsamsofer, answer in the amount of this question. Says the Khsamsofer, you know what the answer is? Because if Noach didn't feed himself first, he never would have eaten, because he spent his entire time feeding the animals. There was no break. You're right in our home, first put out the dog food and then you eat. Because once you put out the dog food, you're done the rest of the day or you're done until the next meal, then you could eat. But in Noach's case, he was just in the cycle, all he did was feed animals. Al-Qadaykh, so much so, was Noach busy. So says you're off-druck. You know why this is the description of a Saddak? Why that's called Shesul in the Vesashem? Where's the Vesashem? He's not studying Khumash, he's not learning Dafyomi, there's no base measures on the Teva, how is that being firmly planted in the Vesashem? Because you're a Saddak, when you're busy doing chastis for others, even animals. When you're selflessly devoted to others, that's based, you've transformed wherever you are into the Vesashem. Wherever you are, the Subkitchen is a Vesashem, certainly you're taking care of humans. Not only Subkitchen, but the door can also be a Vesashem. If you care for stray animals and you care for God's creatures, you've also turned that into a Vesashem. Shesul in the Vesashem, what made the ark a Vesashem and made Noach Saddak was, his sensitivity, his care and concern, his non-saf being involved in, caring about these animals around him. Noach sends out the raven, and then the dove, and the dove returns with, what's in its mouth, herchaf pasak yud alaf, chapter 8, verse 11. Says the pasak. Verse, verse 11, "When the dove came back with an olive leaf and it plucked, in its bill, then he knew that the water had receded if he could access this olive leaf. What's the symbolism of an olive leaf? Why? Why is that?" It's remained the symbol. The olive leaf can be a symbol of peace, so why is that a symbol? My Bippia, Amir Yona, with Nehkursh Bukh, Ryborshlam, Yem is on a side memorizing his eyes, Muslim Biyadah, Yim is Suki Giddash, it's William Biyad Baasir Bittam. Azaz, the olive branch is bitter, but what happens when you squeeze the olive? What you get out is sweet, not sweet like honey, but a sweet in the sense you can use it to anoint, and to glow to improve your skin. There's medicinal impact, olive oil is delicious, olive oil is fuel for energy for light. The branch is bitter, but when you squeeze it what comes out is an invaluable resource that can be used and enhances our lives in so many ways. And that was the message that the yona was bringing back. There are moments like a marble which are bitter and which are painful. To go through it when we suffer and struggle what it squeezes out of us is something invaluable. So even though it's bitter, the episode itself, the experience itself can be bitter like the branch, but when we're squeezed what comes out is much greater. And that's what I'm trying to communicate by specifically bringing back an olive branch is that even though the marble was a bitter hard reboot and reset on the world, but that squeezing of the world brought out something much greater, something that was important, and something that was necessary. We have time for one last one, one last one because I keep every year pushing it off not getting to it. So I want to get to it this year. Perkyat al-F-Pasuk, hey, we'll end with this. Hashem came down, Chapter 11, not bankruptcy, just the chapter in the Khamash, page 48. Baikol-Arts al-Khas, this is the story at the end of our parasha of the Tower of Babel. Tower of Babel. There was one language in the land, the Dvarama Khadim, so Pasuk, hey, verse 5. Baikyera, the shoem, the rest of the era was a big dollar, Shabbat, Shabbat, Shabbat, Shabbat, Shabbat, Shabbat. God came down to check out what was going on. God came down. And of course the question is God came down, Baikyera, God came down. What happened to the omnipotent omniscient God, the creator of the universe? What happened to God? I understand, if Google could have pictures of you, because the satellite sees from heaven. God can't see from heaven. He's got to come down in order to give a look. What happened? God came down. Pasuk could have simply said Hashem reacted to the attempt to build the Tower of Babel. What's Vajyera, Hashem Lyros, he came down to seek to check it out. So Shlok Khadosh says that the story of Big Dababavel, a group of people tried to find Hashem because they tried to encroach on his territory. They tried to penetrate into the heavens. Hashem's response was to come down to communicate and teach that our mission is not to try to go up to him or mission is to bring him down to us. Vajyera, Hashem Lyros, don't build the Tower and try to compete with him in his territory. Our whole point is to give a deer a batakhtonum, give God a dwelling place down here on Earth. That's our mission. He says the Shlok, that's the idea, Vajyera, Hashem Lyros, God came down to tell us our purpose and our mission is to bring him down here, not for us to try to go up there. Hashem, Hashem, Hashem, Vars, the Son of Ned, the heavens are for God. He gave us the Earth. We should bridge heaven and earth and bring God down him, bring God down here. That explains the use of Hashem coming down in the context of the Tower. But here's the problem. We also see a similar word, Vajyera, Hashem Lyros, we see that notion elsewhere. Pasha's Vajyera, we learn the morally corrupt people of Stom, and what does the Apostle say, "Aerda, nāve, Ere, haqatsa, aqasā, bailā, asukāla, veim lowe, aida, ah, ah, go down and see whether they've acted altogether according to the outcry." When it comes to Stomach, Hashem comes down again, these are the very definition of wickedness and evil. So why does God come down to see them? So Rasha quotes the Medjut on Khumma, and he gives the same answer in both places. Lahutsra Khleqah, the truth is God of course did not need to come down. God can see and observe and evaluate from the heavens where he is. Al-Abbal Al-Alamin, the Dayan, or Shlia Shu'an, you don't actually hear of Yavino. Rasha says the Torah is teaching us a very powerful, very important message that judges cannot, should not issue a judgment until they check it out for themselves. Don't, don't listen to hearsay. Don't listen to a biased report of someone else. Go and see it for yourselves, until we stand in the shoes of others, until we know where someone's coming from, do we know the whole story, do we know the backstory, do we know the facts of the side, have we heard all the factors? Don't leap to judgment, and don't interpret unfavorably, via read, because in order to judge whether literal judge or all of us who are constantly judging things around us, don't judge until you know for yourself until you've checked it out firsthand. The Shwab, that's how it explains that Hashem lives above all creation, and while the world is finite and imperfect, Hashem is infinite and perfect. And for Hashem, there's no such thing as an error in discretion on mistake. Hashem is, who is, and operates in the world of perfection, but we, we make mistakes and we're imperfect. Hashem was trying to show us something here. Vayerid, Hashem, their hosts. Hashem says, I'm in a place where I don't struggle, but in order to appreciate and understand what you're going through and how you came to this, Vayerid, I want to go down to where you are. I want to go down to your level, I want to see life through your eyes, I want to understand your experience, and then maybe I won't judge you so harshly. If I understand your experience, your challenge, your struggle, your test, if I go down to where you are, I don't remain in my ivory tower judging you from where I am. And one of the obstacles to judging favorably is that we often think to ourselves, if I were in their place, you'd never catch me doing that. Knowing my family would ever, I don't understand how anyone could do that. Maybe live their life, maybe understand their background, maybe understand their test or temptations, their drives, maybe what they're going through. Hilar, great Hilar, don't judge your friend until you reach their place. Could you ever reach their place? Never. So don't judge your friend. Don't judge your friend. Meshwab notes it's not a coincidence that before the Yerge Momedus Arachimim, the Thirteen Attributes of Compassion, we just said this over and over again. Ni'ila, Slychus, what do we say, Vayerid Hashem be Anan? And then we invoke the Thirteen Attributes of Hashem to come down and judge us favorably. He's got to come down to our level. He's got to see the way we live. He has to see how hard it is for us. And that's a motto for what we need to do too. When we're tempted to judge someone unfavorably, see it through their eyes, understand their experience, learn where they're coming from. Don't take it so simply. I'll end with this story. A gabai of the Skolena Rebbe. It really has a zushia portrait I once related. Among the many people in the Rebbe at Rescue from Europe was a woman who had informed the Romanian government on his religious activities, and that led to the Skolena Rebbe's arrest and imprisonment. So this khasadaestim, why did you go to such effort and expense? Why would you save this woman? Who reported you? Who turned on you? So he said, you have no idea how much she suffered beforehand, and how tempting the authorities made it to inform. If you would have been in her situation, you might have done it too. And the Rebbe said it with tears in his eyes. Can you imagine Al-Qaedaqach, the Rebbe saved a woman who had reported on him? How did he find the ability to do that? Because he explained, he said, if you were in her position, if you had suffered as much as she had, and you understood how tempting it was to report, you would have reported too. Vayered. He came down to her level, her experience, to look through her eyes where she was coming from, and because of that, he did not only not judge her unfavorably, he judged her favorably. Vayered. So Hashem comes down to see, and that's what we need to do, if we're going to judge others around us favorably, have a fantastic day, don't forget. What website are you going on? Don't even get up and walk out. Open your phone, nishmasi.org, nishmasi.org, join our movement. Thank you so much. Have a fantastic day.