The 5,000-Year-Old Talking Donkey That Will Change Your Life | Parshat Balak

(upbeat music) - Pa'ashad Balak is a fascinating and incredible part of and the reason is because just about every part of up until now, you could understand on a very superficial level. You can read about Abraham Avino where he goes to Israel and he has a son and yes, like in a Kedas Yaku, okay this Yatschak and then you have Yaku and you have the Jewish people going down to Mitariam and we leave Mitariam and the Ten Makos and even up to last week's part of the part of the score, everything kind of like, you can read on a very simple level. Then you get to this week's part of Barashad Balak and you have a King of Moab, which is Balak, who hires Bilam and he says, you need to go curse the Jewish people, whatever that means. So he hires them and he says, I'll give you a lot of money and et cetera and then he gets on his donkey and his donkey first goes and then he strays left and he writes and he crushes his leg and then he sits down and then suddenly voila, the donkey talks, turns to his master and he says, why are you hitting me three times? What's going on and he decides he goes anyways and instead of giving the cursed is time is all, what Bilam does is he gives all of the blessings, all the blessings that we say on a daily basis, Matovo, Al-Aghriyako, the first war against Iran was called Amkalavi based on the positive, Amkalavi, Akub, right? So the whole part of that you read, it's like it's very hard to understand on a very simple level. One in the world is going on here. There has to be a deeper understanding and the goal of today's year is to get at least one aspect, one understanding of Barashad Balam on a much deeper and resourceful level for each one of us and hopefully by the end of the year and we're gonna say a drastic statement, you'll know what your goal in your life is. That's the goal of the year. For you to walk out of here and say, "Oh, what is my mission in life? Isn't that something that we all want to know? What are mission in life? What my goal in life is?" By the end of this year, Bli-Nether, at least on some level, you'll have an idea of what your mission in life is and it all comes out from a better understanding of Barashad Balam and the whole story with Bilam and the donkey and Christening and all the brach. So I wanna focus on one aspect and that is this donkey. I'm gonna ask three questions. Now we're gonna give an answer and the answer is going to hopefully be something incredible. So let's get a better understanding of this donkey, okay, through the midrush. Now this was in just an ordinary donkey. This was the donkey of donkey. So let's explain, okay? The mission in Shabba says that 10 things were created on Erev Shabbat, Benash Mahshot, which means God created the world in 60s. The last second, like right before you know, when you're like put the stuff on the plate, like candles, like the last second when Shabba is about to come in, what is Akadish Bar Khadu, he creates this donkey. Now this donkey magically makes it all the way to Bilam a few thousand years later. Now what's even more incredible is that the madras tells us that this donkey, right, which is a female donkey, is called the Jani, I think, yeah? He had a son called the Jack, right? Now the Jack, which was the son of the female donkey, also was no ordinary donkey, it was a super donkey. What is that mean? It was the donkey that Avramavino took to Akidat Itsrak. If you remember, by Akidat Itsrak, it says, "Ve'eshke mavran babokhe, vaya khwoosh et, hamoroh, Iituq izdanki, who was, well, which donkey was this? This was the donkey, says the madras. That was the son of the female Jani, of the female donkey that was created on Erev Shabbat, Benash Mahshot. Now you think this donkey was just by Avramavino?" No, says the madras. This donkey is a super donkey. Why? 'Cause it was Zohrataruchas Yaman, and he lived a very long life. And when Moshe Rabino left Mitzraim, he ran away 'cause he killed the Jew and then he found his wife, Cipora, and he got married and he had his children. And then Akidat Itsrak, who says, "Go back to Mitzraim, go save the Jewish people." So he's on his mission to go back to the Jewish people after he finally agrees, says the Pazik, and he takes his wife and his kids, and he puts them on the donkey. What's the donkey? Says the madras. You know what the donkey says? This is the same donkey that Avramavino took, "Takidat Itsrak." This is the donkey that now Moshe Rabino is going with his wife and kids back to Mitzraim. Now, says Rasha on the Pazik, you think this donkey was Zohrataruchas Yaman from Avramavino? Tell him, "No, I'm not going to go back to Mitzraim." He says, "No, I'm not going to go back to Mitzraim." Tell Moshe Rabino, "This is the longest donkey that I've ever lived." Look at Rasha says. [SPEAKING ARABIC] It's the same donkey that Avramavino said on LaKidat Itsrak, "Veho shi'atit melachamashiyach ligalot alaf." Right? Now, we know, masheach is supposed to come on. What donkey? He's supposed to come on. Avaytanki. Which way donkey? Is it any way donkey? No. The donkey that Avramavino took to the Akida, which is the same donkey that Moshe Rabino took to go back to Mitzraim is the same donkey that's going to be used for when masheach comes. Says the Medjush, the medler's talpiot. He says like this. When Moshe Rabino was, when it was time for him to pass away, he went up to Harnaval, right at the end of a zoosabrachah. He goes on top of the mountain. Who does he take with him to the mountain? Guess who? The donkey. He brings the donkey with him. He gets, he dies and he's buried in Harnaval. And says the medjush, the donkey is there, and it's grazing and it's waiting for Malachamashiyach to come pick him up and bring him into Arity's land. And the first question that I'm asking, which is such an obvious question, what in the world does this medjush me? Right, really? They super donkey. They say it lives, Arichas Yalman, what medicine is he on? Give us some of that, right? Give us some of that. Arichas, they lived till 100,000 of years. This donkey's leaving. Obviously, the medjush of years is teaching us a very deep lesson, something that's that it's not just the superficial reading. Like we said, even the parasha, it can't just be a superficial reading. Is there something that's deep and hidden in this medjush? And the question I want to ask you is, what in the world is this medjush wants to teach us? Question number one. Question number two that I want to ask you is let's go back to this week's parasha. We have the female donkey, which is being written by who? By Bila, who's going to curse the Jewish people on this is the donkey that was created on our Shab is Bina Shmashyas. And the question I want to ask you is, why in the world do we need this whole episode with the donkey? We can have the same exact story without the donkey speaking. And let me throw it out for you. You have a Balak. He wants to curse the Jewish people. What does he do? He calls Billa. And he says, "Billa, come curse the Jewish people." At first Billa will say, "No." And then he'll say yes. And then he'll say no. And then he'll say yes. And then he'll go. And then the donkey will either, whatever, he gets stuck along the way. He finally makes it to a Balak's place. And instead of cursing the Jewish people, what does he do? He blasts them. Why stick in the story with the donkey? Now granted, Shrek would have no inspiration, right? And there would be no talking on it. And we would be short, a three-part series of Shrek. But, right, on just a basic understanding, is why do you need this? Why does the Kudish Barak will make it? And it's so important that when did God make this donkey? He made it already. Shish is the neighboration. So this is like the, like, if you have to talk about the high part, like the climax of the story, is the talking donkey. But why? It's totally not needed. Now there was a rough in Cincinnati. He was Reverend Cincinnati. His name was the Rev. Laser Silver. He was an incredible Rev. He was a Rev throughout the Holocaust. He saved thousands of Jews. He petitioned. And he got them in from Europe. He organized the rally in 1940s to Washington. And he was very vibrant in his whole being. And he was also very pro advocate of anything that had to do with the Judaism. So in Cincinnati, when they were building, when they were building the Jewish community there, so they were building the McVan in Eirif. And there was like a reformed shrewd heir. And there was also anti-religious people that were there that didn't want the McVan, didn't want the era of that was in town. So they took them to court. They took Rabbi Silver to court in the Orthodox community. And he sat on the witness stand. So the lawyer that was cross examining Rabbi Silver, so his name was Mr. Season Good. And he's trying to show the court and the jury how outdated this rabbi is, right? So he's like Rabbi. Do you really believe that the sea splits into, like is that really like something? It says it in the Old Testament. It says it in the Bible. But do you actually say absolutely? And he's going through like different things in that happened in the Tanakh. And then he gets this expires to the lawyer. And in his old, you know, fluent and sophisticated English and he says, "Rabbi, do you believe that an ass can talk?" So Rabbi Silver stopped for a second. He says, "I do now." Huh? That was like his response to the lawyer. But the question, the second question that we want to ask is what in the world, why is this needed? Why do we need the whole episode of the donkey talking? You can have the whole partial. With the Brakhoz instead of the collaud, we would still have Matovio, Allah, Chiakov. We would still have Amklabi, we would have everything. Why do you need the donkey to talk? Question number two. Question number three, we're going to go rewind back into history. And we're going to see another time where there's the donkey introduced and it seems like, what's this doing? If you remember, when the brothers came down to Midsrai, the first time, because there was a famine. So they go to Yosef, they don't know Yosef. And they say, "Yosef or King, we need some food." Yosef says, "No problem. Bring back your brother." He says, "I'm going to give you a lot of food and bring back your brother." Now, what does he do when the brothers leave for the first time? When the brothers leave for the first time, he returns the money that the brought down to pay for the food. He gives it back to them without them even knowing. And then when they get back home, Tiakov, they open the undo all their bags and they say, "Rebunshalom." Look at this, he gave us food and he forgot to take the money. We're going to be in big trouble. Then the food runs out. Okay, the food runs out. So Yako says it's time to go back the second time. Right, it's time to go back to get food. They finally agree and they go down. Now, when they go down the second time, they get summoned by Yosef. So now they're petrified. And the Psookim explain that they're telling themselves, the reason why they're going to go down Why? We are getting in trouble is because Yosef, the who they think is the king, is gonna accuse us of what? Of theft? That the first time we came down, we actually, we stole the food. What does the pastor say? The pastor says, "Wa iru anashim, Quvu betyusim." The brothers were brought to the house of Yosef, "Vayemlu al-Dvada Kesif has shavbam to Khaynubatrinah." The reason is because we never paid. The first time around, we left without paying, but that's what they felt. That somehow we got the money back. Anachnumu vaim, Lidgole la leinu unit nape la leinu. The reason why we're gonna, we're bringing brought back to Yosef, 'cause he's gonna attack us. He's gonna literally jump on us. Velakachat, Otanu lavadin, and he's gonna take us as slaves, and you know what else he's gonna do? Veet hamoleinu. He's also gonna take our donkeys. Now you read this pastor, and you're like, that's what you're worried about. You're donkeys, right? He's gonna take us as a slave. You're gonna have no freedom. It's like someone gets, you know, taken, he gets kidnapped, and he has $100 in his pocket. She says, "Oh no, I'm kidnapped. I'm never gonna see my family again. I'm never gonna see the light of day again." And I also lost $100. Navar. At $100 in my wallet, and he took it away. This is what they're complaining about. That they lost the donkeys, like a woman loses a diamond ring. I lost the diamond ring, and the box that came in. 'Cause the box that came in, you're right. Sometimes it's nice to have the box. But that's not what you're worried about. You're worried about the thing that's the most. What are they saying? No, we're so troubled, 'cause we're gonna be taking us slaves. And also, what are they gonna do? They're gonna take away our donkeys. Oh yeah, yeah, yeah, yeah. Now we're in service. They're taking our donkeys away. What's, how do you understand? Just a plastic in the Torah? How do you understand the plastic? So let's review the three questions. Very fascinating. Fascinating, there's old, there's old parsha's fascinating. Everything, every parsha's fascinating. But this one is like, there's a lot going out of you. So you have like this, let's start as follows. You have the medjush. And that says that the donkey, that Avram road, is the same donkey that Moshe road, which is the same donkey that Malachama Shia is gonna come on. And we said, "Rebundish, Shaleim. Why do you need an old man donkey?" That's gonna come, why? That's a medjush trying to teach us. Really there's a donkey that lived close to 6,000 years. Is that what's going on over here? Question number one. Question number two is that we said, why do we need the donkey in the first place? What's the point of the donkey? Why does he need a talk? What did it add to the story? We could have the whole, the same exact story without the donkey's donkey. And life would've been amazing. And why did it have to be a donkey? Let's see, you could've taken a horse. I should've taken the horse. The horse, why specifically was it the donkey that was talking? And also why do we need the donkey to talk in the first place? And then the third question is just, how do we understand this pussic with the brothers that they said we're so scared 'cause they're gonna take us into slavery. They're gonna bake us into slaves forever. And we're gonna lose our donkeys. Oh yeah, yeah. We're also gonna lose our donkeys. What's going on over here? I would say there's something much, much deeper. So what I wanna do, let's say I have to teach mine, is to give you and ourselves a better understanding of what this animal, the donkey is, okay? And what it's meant to teach us. And hopefully, when answering this question, you'll understand what your goal in this life is. What your mission in life is. I told you, big statement. But hopefully, Bezat al-Jahim, you'll see, what your mission in life is. Just from understanding what the donkey is. So let's explain as follows, okay? And all of this that we're saying now is based on the Maharal. Says the Maharal. He says, out of all of the creatures and all of the creations that are in the world, the donkey which in Hebrew is Hamol, right? Comes from the word, Hamliut. Hamliut means what? Physicality, materialism. It's the most, the donkey is the most stubborn or supposedly has the appearance of being the most stubborn of all the animals. So, Ahamol says the Maharal represents our materialism, our physicality, and it represents all of our animalistic drives, our lust for money, for sex, for whatever it is that a person is drawn towards all the negative animalistic drives that a person has, that's what the Ahamol represents. And explains to the Maharal that there's two nations in the world that the Torah compares them to the donkey. The first one is Ishmael. When Abraham of Inu is going up to Ahamolia, what is he tell? What is he and he takes, it's like with him. He turns to Al-Yazar and Ishmael. And he says, "Shvulachempo, im hachemor, way behind with what?" With the donkey and says Rashi, "Ahma dhumal hachemor, that Ishmael is the nation, that is compared to the Ahamol, because they're very materialistic, very physical and all lustful." And says Ratsadakakorn says, "The clipati ishmael, heatahava, ve amidotagot, the clipa vi ishmael, whatever that means in the spiritual sense, is lust and badmidot, ve alzema ram eschemor." And this is what the Khamol represents. So, the one nation is, which is Ishmael, is compared to by the Torah as a Khamol. There's another nation that's compared to Ahamol, and that's Mitzreyim. Mitzreyim, it says, in Ijraskel, asher besa-chamurim besa-ram. They're compared also to Ahadakakorn, because when Khazal and the Torah want to express someone who's full in just on his bodily drives, and the only thing that matters to him is his ego, his personal lust and desires of that given moment, that's a person who's a donkey, that's a person who has no control over his actions, he's living by his materialistic drives. And that's why what's fascinating is that, when Yosef Atsadik is sending to, he sends a message to Yakuf, when he finally, when he revealed his brothers, he says, "I'm Yosef, how old are we, hi?" So, he sends them back with a lot of wagons, and he wants with the wagons to inform to his father, by the way, I stay true to the faith. So, he sends them with Agalot, and why he says, "Rashy, why do you send them with Agalot?" To remind Yakuf of the last thing that he learned together, what was the last thing that he learned together? They learned about Igla'u-Fah. So, the Agalot is supposed to remind you about Igla'u-Fah. We won't get into exactly how that's supposed to happen. But what does he send on Agalot? So, it says in the Pasoq, right? It says that he sends Asara Hamori, Yosef sends 10 donkeys, "Nosim mitu erit mitzane." That are carrying the best things that exist in mitzane. And there's the Mahlokas. What exactly? What's the best things that mitzane? What are the great things that he has? One of the explanations in Rashi was, "What did he bring on these 10 donkeys?" He put on barrels of wine. How do you say wine in Aramaic? Hamra. Hamra is also Milachon. Hamo. Why? 'Cause what does wine usually do? Wine takes off all your inhibitions, and it lets a person indulge without having any, basically, turning off your brain, right? The idea of being mined over a matter is that you're in control of your actions. When a person gets drunk and very drunk, what's he basically doing? He's turning his brain off, and he's saying, "Let my body take control of everything." So the message that Yosef was sending him, he says, "You know where I was living for the past 22 years? I was living where?" In Mitzraim. What's Mitzraim? Mitzraim is the most lustful of all the countries. And I'm sending you 10 donkeys, and on top of the donkeys is what? Wine. So I'm sending you meaning. Mitzraim is Hamo. Al-Gabeh Hamo. Al-Gabeh. I'm Riyot. Al-Gabeh Hamo. Riyot meaning materialism, on top of materialism, on top of physicality, but still dad, you know what you should know? I still remember the last thing you taught me. I still remember the saga of Aguara Rufa. So the way he was telling him that I'm still faithful, he says, "I know you're worried, because Mitzraim is the most lustful country that exists, but don't worry dad. I was still faithful. I still stayed true to the faith." So that's what a Hamo represents. A Hamo represents a coin to the morale. It represents the physicality. It represents just a person who's completely indulging in himself. Explains the morale. What does it mean that this donkey lived for generation and generation? Or what does it mean that Avramavino roh dadankee and Moshe roh dadankee and the Malchamashyach is also going to be on top of the donkey. It represents a person, a human being, who has reached a level of spirituality where he's able to control his animalistic drives. In other words, what is Avram? And Moshe and Malchamashyach, what do they represent? They represent a worked on individual. Someone who is navigating the Hamal and not that the Hamal is navigating him. When you're riding on the donkey, what are you saying? Go right, go left, go straight. In other words, I'm in control of my physicality. I'm not running, oh, I see a cookie. Let me eat it, because it looks amazing. I'm able to control myself, even though my desire in that moment is to eat and douse, to look at this thing, to do something that's inappropriate. A person who is riding the donkey is someone who is able to put his own personal negiote, his own personal drives to the side and saying, I'm going to be mined over a matter. That is what it means. The Moshe Rabino and Avram Avino rode the donkey. And the explanation is amazing. I'll read you the moral. He says, "Natan nema kadosh wal khu liyot rochweim ala khamau." The vis, saidikim, rode on the donkey, shezem oe, "shuhu rochhev ala khumriut." It shows that he's in control of his physicality. La madun mizeh, sheee lua, sheee lua, ayun muslim alulam agashmi. These people were in control of their desires. Vayunif dali mimenu, vizeh haya etsa malatam. This was their actual potential and who they were. Now, if you look at Avram Avino, he has a son, he has a baby. He was waiting for 100 years for this child to be born. And Akadish Barkhu says, "Kach naid binchha, eti khipchha shidha, ahafta, and do what?" And bring him up. So what's your natural drive as a father or as a mother? Any creature in nature, what do the automatically do? What are natural drives to do? To protect our young, to protect our children. But what does Avram need to do? He needs to take his child, Akadish Barkhu gave him, but he loves him so much and he needs to now offer him as a carbon. So in order to do that, what do you need to do? You need to be hovesh at hamulcha. You have to be able to harness your natural tendencies, what you want. and listen to what I've got to do with the Marquants. Moshe Rabinu also, right? Moshe Rabinu is living out of Mitraim. He's married, he has kids. His father knows that of everyone over there. He's loving the life. Why does he need a tar? What does he need the pain of going and getting the Jewish people out of Mitraim? Life is good, right? And that's why he hesitates. He's like, I'm not a fan, I don't wanna go. What does he need to do? He needs to be coveshed, Hamelol. He needs to ride the donkey and basically say, I'm in control, my mind, and what I could wish Marquants and not my intuition and not my knee-jurka reaction. And that is the goal of every single being that's born in this world. What is your mission in life? Your mission in life is throughout your life to be able to be in control of your donkey. That's your mission in life on different levels. And that's what it means to have me dotovot. What does it mean to have good meadows? Oh, that person, he's got great meadows. What does that mean? That means that he doesn't, he's not a knee-jurk reacting person. He's not someone to cut him off and he starts cursing and he loses it. Chabibi, relax. Life is like being in control of who you are, being in control of your automatic knee-jurk reaction. That's what it means to be someone who's a worked on individual and that's what Mashiach is gonna be. When is Mashiach gonna come and ride the donkey when we collectively are able to control our own donkey, to control our own animalistic drives and be able to put a cap on it that we should be in mind over a matter. Revistral Salantar, he was, I wanted that about Muslim movements. So he had what was called an inger-hand. He had a hat that whenever you would get angry, now when you get angry, right? And somefully a lot of times rightfully so. Our knee-jurk reaction is to do what? Is to react, right? So the feeling of anger is almost uncontrollable but your reaction of what you're gonna do when you're angry, that is in your control. And Revistral Salantar knew this. So what did he do in order to be able to control himself, to be mind over a matter? He had a hat that was called his inger-hand and a jacket, it was like a long coat and a hat and a jacket that was called his inger, whenever you would get angry, he says, I'm allowed to get angry. He says, "But I'm only allowed to deal with myself, then I'm only allowed to get angry when, if I'm wearing the hat and jacket." But it was always in the other room. He always kept it like far away. So he had to walk there and he had to get them by the time. He put on the hat and he put on the jacket. What happened by then? He come down already, right? He was already, he was already come down. That's someone who's worked on individual. If you ever read Revistral Salantar, right? Revistral all talks about his shviratta-yetsa, to be able to overcome your natural drive. He was separated from his wife during the war for I think a bunch of years. And he was waiting for a letter of death. I was waiting for a letter from his wife to come. And she was supposed to update him on, out if she's alive. He didn't even know. And then after waiting a very long time, a few years, he gets a letter in the mail and it was dated to him by his wife and the delivery man gives it over to him. What would any normal regular person do? Rip it up quickly. What's going on? What did he do? He put on the dust anyway. Why? He says, "Because my whole life, what I work on is to be someone who has his head who's not acting by knee-jerk reaction. Here's in a time where I can train myself to be mined over a matter, to take control of, that I don't need to do what I'm feeling in the impulse and that given second. They have a story with Ramosha Finzine. Ramosha Finzine was once a yet a student that was giving him a ride, right? That was the first time that the student was driving him to a certain event and he was very excited. He was very excited to take her to Ramosha. So he opens the door for Ramosha and Ramosha gets in. And as Ramosha is getting in, he slams the door 'cause he was in a rush to get to the driver's seat to be able to think, to be able to drive. And when he slams the door, he doesn't realize Ramosha's hand was still, he was reaching for the seatbelt and it slammed on his finger and it mommushed like it hurt him really badly. And he didn't notice and he got into the car, right? And he got into the car, the whole ride. Ramosha didn't say a thing. Not a, nothing, total silence. And there was another person in the car. Afterwards, he saw all his fingers were purple. So he asked him, he said, "Rebue, how do you say so?" He says, "If I would have yelled out." If I would have started screaming, can you imagine what the driver would have felt? Can you imagine what would have done to him? He slammed the door at Ramosha's hand. He says, "I stayed quiet." What does that mean? Mind over a matter. To be able to have control over yourself and over your actions. When I started dating, so I went to, I mentioned this before, and this was through my father's sweetheart, to be in, to know the son of Ari Levine. The son of Ari Levine, Sikhatsat, Gbukh, and he was Rastim Koshlo Mollivine. And we had a lot of time where we were able to spend time with him. So as I was starting to date, so I said, "I'm off. I'm about to go out to the market. Could you give me advice? What should I look for in a girl? What's like the most important thing that I should look for?" So he said, "Listen." He said, "When I started dating, I had the same question. He said, "So I asked my father, who was his father?" Ari Levine, and he says, "And I'm going to tell you now what my father told him." He says, "But I don't want you to forget any of the details." He says, "I'll write it down please." He says, "Okay, so I'm going to have my pant." I say, "I'll go right here to go." He says, "My father told me that whenever you're dating, you should look for three things in a woman, in a girl." Three things that you need to look for. I said, "Okay, three things, what? Okay, number one." He says, "You're writing? Yeah, it says, "Me dot o'vott." Right, great. "Me dot o'vott." He says, "Number two." It says, "Number two." It says, "Number two, me dot o'vott." Okay, right down. Number three, he says, "Ossu mi dot o'vott." He says, "After that, it doesn't make a difference." If a person has mi dot o'vott, what does that mean? That means he's a worked on individual. That means he's not a donkey. That means he's not driven by a donkey. But rather, he's the one that's controlling the donkey. Now let's contrast Moshe and Avram and Melachamashiyach, which are supposed to be in control of the donkey, to Billham. And he says, "Belham is a donkey, but it says, "We'll owe it to Billham." Billham says, "We'll owe it to Billham." He says, "We'll owe it to Billham." Billham says, "We'll owe it to Billham." Billham says, "We'll owe it to Billham." And on the way to curse Amisrael, why? Because he's being promised money and fame and success and all of the good things. And that's why he's gone. Because he's being pulled by all the desires that a person has. Suddenly, what happens? The donkey, which represents all of these animalistic drives. What does the donkey do? The donkey talks. What is talking? Talking is the highest spiritual act that could exist. And when I could just bark, who created man? It says. And when I could bark, who created man? It says. It says. It says. A heightened spiritual level that a person is close to a cut that you're like a cottage barco. What makes a similar to a cottage barco? It says a cottage barco created the world with his mouth. And we also create worlds with our mouth. So the donkey being able to talk is the last message for Billum, telling him Billum. It's not too late. Yeah, you were a donkey. Yeah, you didn't behave. You were all lustful. But look, even the donkey is able to talk. Even the donkey is able to infuse spirituality in him. You can also turn it around. And that's why a cottage barco, when does a cottage barco create the donkey that talks? When does he create him? On Arab Shabbos? Ben Ashwashaw, meaning the last thing that a cottage barco creates the whole world. And he's saying, what's the goal of this world? What's the last thing I'm going to create? What's the last thing I'm putting on the plata? Right before a shop is comes in? A donkey that talks. Meaning, an animalistic drive that is able to infuse with, isn't it? Also spirituality. And that's the last message that a cottage barco is sending to Billum. He's telling him, it's not just a story. He's telling him, it's not too late. It's not too bad. Turn it around. Look, just like the donkey is able to talk. You're also able to be able to infuse spirituality into your life. That is why we have the donkey. And that's why the donkey is actually speaking. That's why it's the message of the whole partial. What's the highlight of the partial? The highlight of the partial is this. It's to tell you what. your goal in your life is, your goal in life is to be a worked on individual. To be someone who is able to control his knee-jerk reaction. If you're able to control your knee-jerk reaction and be a kind person, naturally we might be stingy. Naturally you see someone who's asking for it to the doctor, I don't want to give him why he should go work, he should go get a job. Overcome your natural drive, you're tempted to look at something, you're tempted to eat something. Every time we make a brahha, why are we making a brahha before you eat something, don't just shovel it in your mouth. Mind over matter. Be in control of who you are, think of Kutish Barchu for what he's given you. That's who Avramas and that's who Moshe was and that's also when Malachem Ashiach is going to be. Malachem Ashiach is going to be a generation where everyone is a donkey, right? In a generation where all we care about is just our animalistic drives and the generation of Ashiach is going to be the generation that's able to ride the donkey once more. That's able to reign in it. Now if you ask me, our generation is the generation of the donkey more than any generation in the history of the world. We live in a world that any pleasure that you can even imagine is at your fingertips. You can look at anything, you can buy anything, you can get anything, you can always eat anything also. Everything we live in a, in a overblast society, right? That literally any pleasure that you want, you can get on a plane, go anywhere in the world, no one will know who you are, what you are, you can do whatever you want, you can indulge in ways that the greatest kings in the world in a hundred years ago couldn't even imagine what you can conquer up, right? And it's the generation where a boy can be a girl and anyone could decide what he wants in this and the morning he wakes up this way and that way we all pulled by our drives. That's our whole being is, okay, I feel this way today. I'm like this, I feel that way tomorrow. I'm going to be like that every moment where we live in a donkey generation, in a generation where it's all animalistic drives. We also live in a generation of Messiah, right? We, Amisrael, we're back in Ertisrael, we're almost here, we're at the finish line, right? The great Rabbinim said that Amisrael is here because he brought us back after two thousand years, he's not going to take us away so quickly, wherever. That's it, we're back, Amisrael is back home, we're not going anyway, right? And if you ask me, right, our generation is the most lustful generation I think that exists, but at the same time we're the most incredible generation. Do you know why? We have all the tests in front of us and we're able to overcome it, right? Speak about, you know, a lot of times people will say, look at the great Rabbis of past, look how amazingly we are and the generation, the previous generations, they were amazing and it's true, but they didn't have an iPhone and they didn't have TikTok and they didn't also have Instagram. We do, we live with all this stuff, right? And yet what do we still be able to do instead of watching a movie, you're watching a sheer, instead of, right, you're coming to a sheer and the morning, instead of going to something else, meaning we are constantly fighting this battle with our atomistic drive and it's pulling us in so many directions and we're winning. We're winning one battle at a time, one battle, one and then the next. It's hard. Yes, there are times that we felt, you know, George Washington, right, who's known as the greatest general of America, he won. America became independent, right? They're celebrating 250 years now. So he won, he fought 17 battles out of the 17 battles, you know how many he won? Six. Six out of 17 battles. And yet he's known as the greatest general that America ever had. Why is that? Because he won, he was able to keep on fighting even though after he fell. Even though after he, he was, he fell down and things got worse, he was still able to get up and fight. So our generation is a generation where it's obvious, right? We live in the most pleasure and doledging generation that exists but at the same time, we are slowly but surely, one day at a time, overcoming it, trying to get better. We fall down, we get back up, we fall down, we get back up. We're fighting, we're harnessing the donkey that's within all of us on a ways that no one ever did in the past. The previous generation, they couldn't imagine with the stuff that we deal with today. But we're still, we still do it one day at a time and it's an amazing thing. And it's something that you should be proud of of yourself. They, yeah, you fall down, it happens. But we're, I think, we're winning the war. We're losing some battles here and there. But overall, we, we're in the direction where I'm, you saw, it was a weakening and we're getting closer, I got this bar going and we want that drive, we want meaning, we want purpose. We want to get drunk and enjoy ourselves every second. You want to actually have meaning and purpose in your, in your life. And now let's answer the last question. If you remember, we have three questions. What was the last question we asked? We said that the brothers, the power of Yosef, they got down and they're going to take us as slaves and what also they're going to take? They're also going to take our donkeys. You said, who cares? So they take your donkeys. Right? It's a hundred dollars under your wallet when you're now going to be taken away for life imprisonment. Who cares? Right? So explain some of the infarction. A beautiful idea that they were actually when they said that they're taking away our donkeys, that wasn't that they were complaining. Oh no, we're losing our donkeys, but they were talking to themselves and giving themselves chiseled how they're going to be able to survive while their slaves. They're saying they're going to take us as slaves, but all they're going to take away is what? Our donkeys. Meaning they're going to take away just our physical freedom, but our spiritual connection with Akadish Barhul, now you can ever take away. Or who we are as people, as human beings, as people that can help one another, that you can ever take away from us. And that's what the brothers were saying. They're going to take us as slaves. It sounds terrible, but all they're taking is just our donkeys, just our materialistic drives. There was one of the famous chasidem of Gabbat was Remendal footerpas, something I think I pronounced somewhat correct. And he had a lot of stories of when he was in Sybir, he was in prison for a very long time and he had incredible stories that he came out that really gave people a lot of chiswick. And he explained that one night they were in Sybir and all the people that Jews and the non Jews, everyone broke down. It was like they were there for already over a year and it was a moment where just everything went wrong and everyone broke down. And everyone said, "Ah, before I was a free man, before I was in Sybir, I was a doctor." And my life was amazing and my wife and my kids and now I'm here and I don't have anything. Other person says, "And I was a lawyer and I had everything." And they're all started breaking down. And another person cries and he says, "And I was in a business man and I had the greatest store and people and he starts breaking down a crime." And Remendal footerpas is there and he's not crying. And they said, "What did you do before you were in Sybir?" "Do you have any business? Did you lose anything?" He says, "Yeah, I was in the textile business. Successful textile business." He says, "Why are you crying?" You lost everything and you haven't seen your wife and your kids were such a. Why are you crying? So you sound like this. He said, "They took away my liberty but they didn't take my essence." He says, "I can be in jail." He says, "My goal before I came to Sybir was to be a good Jew, was to be someone who's in control of who he is, to be someone who's mind over matter." They took away my pernossa, they took away my business but they didn't take away who I am. Before my goal in life was to be a good person and my goal in life now was also what? To be a good person. If your job is your essence and they take away your job, so then you lost your essence. But if your job was never your essence but your essence was to be a good person, you can be a good person anyway. And it doesn't make the circumstance. It doesn't make a difference what the circumstances weren't. And that's what the brothers of Yosef were saying. That they're going to take us away but they're not going to take away. Meaning, worse comes to worse, they'll take away just the donkey but they won't take away our essence. So again, we asked three questions. Let's summarize because it's Momma's amazing. We said, "Why do we need to know that the donkey lived a thousand years, five thousand years?" The point that the donkey symbolizes is the animalistic drive that we're each born with. We're born with our hands closed. We want to always grab and grab and grab. Avram was able to overcome the donkey. Mosheh Rabid was able to overcome the donkey and our generation, which is the generation of Masha'ah slowly but surely we're overcoming the donkey. We're able to, we're winning the battles. And that's an amazing thing. The second question that we asked is, "Why do you even need the story of the donkey in the first place?" The donkey represents a talking donkey represents physicality with spirituality. It was the last message to Billum. You can do Chuvah. Turn around. Look, even the donkey is able to talk. Even the donkey is able to infuse caducia within you. You should also do that. You know what? And you didn't hear the message. But for us, that message is forever. Our goal in life is to infuse caducia in whatever we do and to be able to be in control of our actions. And the last question we asked was the brothers. They're upset about losing their donkeys. No, they weren't upset about losing their donkeys. They were talking themselves. They were comforting themselves. Don't worry. Where's comes to where? What are they taking away from us? Just our physical freedom. But our spiritual freedom, our ability to be good people, our ability to be mind over matter, that no one can take away from us. So the Braha, I give every single one of you. And what I myself included is that we should be Zoha to fulfill our mission in life and our mission in life is to be able to be mind over matter and to have our spirituality lead our life in our physicality. Shabbat shalom. Shka'ach.