Vayishlach: Yaakov and Esav—The Jewish Heart, Mechilah, and Ahavas Yisrael

Transcript

This Torah class is brought to you by TorahAnytime.com. Parshas Vayishlach, the confrontation, Esav with Yaakov, or Yaakov with Esav, the confrontation. What was the issue that they were confronting? And the answer is, it was old issues. It was issues of the past. Hatred, which began with officially the fact that Yaakov took the bechorah away from Esav. And Esav, since then, hates Yaakov. As many years back as it goes, it doesn't go away. The hatred is there till Parshas Vayishlach, when they're confronting each other again, and Yaakov fears this. Yaakov is afraid that if he sees Esav, the hatred will renew itself, rehash itself, rehash to the point that Esav is ready to kill him, Yaakov, and his entire family from hatred. We learn in the parshah, the pasuk says that the malachim, the messengers that Yaakov sent, vayashuvu hamalachim, they came back with a message: Banu el achicha, el Esav, v'gam holech likrascha, v'arba me'os ish imo. With an entire army. Pasuk zayin, an entire army. It's not just he's coming to confront and they'll have it out. Two brothers will duke it out. No, he's coming for war. He's coming to mamish. He's coming with an army. Normally an army is meant for who? You have nations, enemies. But here you have two brothers, and one of them is not here to fight. Yaakov is the opposite. Yaakov sends a present, and Yaakov is trying to be conciliatory. And yet, Esav comes with an army, an army that's prepared lashmid, laharog u'le'abed. Rashi says, Vana lachicha lEsav, shehayisi omer achi hu. You had an illusion, an illusion that maybe he's my brother. Nah. Aval hu noheg imcha k'Esav harasha, oydenu b'sinaso. He's still in his hatred. I thought he was my brother. No, he's still in his hatred. Pshat in the Rashi: a brother. Yeah, brothers fight. Brothers can get angry at each other. Brothers can even have cold war between each other for many years. But at some point, at some point, it dissolves. It starts to disintegrate. To dissolve somewhat. Oidenu. He's still, oidenu, he's still besin'aso in the original hatred. Chazal tell us, halacha, Esav sonei l'Yaakov. Halacha, which means that there is no dissipation. It doesn't turn away. It's halacha. Esav is going to hate Yaakov. That's it. The hatred is there forever and ever and ever and ever. A brother, like I said, is not supposed to hate forever and ever. And at the same time, Esav hates forever and ever. What's the pshat? Yes, he took the bechorah. Yes, he took the bechorah. He took the bechorah, yes. But tell me something. Did Esav really want the bechorah? Didn't even want it. Didn't even want it. It wasn't good for him. He wanted to get rid of it. He was willing to get rid of it because he wanted to get rid of it. Vayivez Esav es habechorah. So the fact that they're fighting about it is actually mute.

It's mute. Now, if you take a look at the psukim, it's clear that Esav was a muvlach. Esav moved on in life to become a muvlach, a person that has tremendous hatzlacha, right? He did good in life. Yaakov, he doesn't even know what happened to Yaakov. He doesn't know. See, today we have newspapers, and we have Forbes magazine that tells us 400 fortune—I'm sure I'm not saying it right because I don't really know what I'm talking about—but the 400 fortune, the richest guys. Okay, I'm sorry, I apologize. I'm not so baki. I hear, you know, I pick up pieces and parts, and I like to make poke fun at the modern-day, you know, the modern-day culture, the culture of today. I'm not so baki with it. I'm not so knowledgeable in it. But Forbes 400, I'm sure Yankiv Avinu was not on the cover of Forbes 400, right? I'm sure that there was no way for Esav to even know that Yankiv Avinu was matzliach, that Yankiv Avinu was successful in life, and that he made it, that he had money, and that he had a family. So can we actually connotate this? It's mashma like this in the psukim, that when Esav comes, he asks, he asks clearly, Vayomer, Mi eileh lach? The pasuk, hey, Vayisa Es einav, Vayar es hanashim v'es hayeladim, Vayomer, Mi eileh lach? Who is—well, who is this עשו? Wow, he was shocked. He thought he would come and he would see Yaakov Avinu in the yeshiva, stuck over there in the corner, learning over there in a broken building without heat, without air conditioning, right? Sitting over there with ripped clothing, a קאילע in גמרא. He comes and he sees, wow. He was talking about הצליח, Yaakov. So he didn't even know this when he came. So here, the successful, great mogul—what do they call it? A business mogul. I think that's the word in English. Yeah, today my English is working out for me. The business mogul, the business mogul Esav. לרשש את הר עשו, עשו was—And not only that, he has people with him, armies of people with him. You know, he doesn't have an army. He had an empire. You don't think there was something called Esav Tower, as Avi Trump Tower is the Esav Tower? I'm sure you walked around and wherever you went there was an Esav Tower. No? Esav was the business mogul of the world. Power. He's walking around with Nimrod's clothing. He's the man. He's the guy. And then what? Yaakov. He can't, he can't, he can't swallow Yaakov. That's it. Can't swallow it. Yaakov even gives him a message. Yaakov tells him that the brachos were not even niskayem. What were the brachos? Mitala shamayim umishmanei haaretz. He sends him, he sends him animals. Good, it's not mitala shamayim, it's not mishmanei haaretz. Rashi says that he sent him a present, that it was clear, a message, a clear message, sending him the brachos were not even niskayim. See here, could you imagine? Esav has to hear like this: The bechayra, please, I'm so happy you got it off my shoulders. I didn't want it. Vayivez Esav es habechorah. He didn't even want the bechayra. Ela mai, he wanted the gashmiyus of it. He had so much, he had so much. Who needs it? What did he need it for? What? What did he need from it? And Yaakov Avinu is telling him. Let's read the Rashi on Beis, yeah? Pasuk says clearly, here, izim, asayim, utyashim. So he tells him, Abba amar, my father said that I'll give you mital hashamayim umishmanei haaretz, and this is not.

It's not mitala shamayim, it's not mishmanei aretz, so the brachos would not niskayim. Rashi brings the klal. So then what's the shayla? What's the hatred? What's the issue? What are they fighting about? So pashut, you could come and say that they were fighting about nothing, like most fights. You know, most fights are usually about nothing. I have a policy that when people fight, I always ask them, Could you write me down on a piece of paper what exactly you're fighting about? Write it down. Do me a favor. Take out a piece of paper and write me down exactly what the complaints are. And usually it's a blank piece of paper, because it turned into a whole fight. So it could be that's pshat: halacha eisav sonei l'Yaakov. You know what halacha means? That's just what it is. It is what it is. Halacha. This is the way it has to be. And could be the Eibishter wants it that way. In sefarim it's brought that we think eisav hates Yaakov with a reason. No. Eisav hates Yaakov for no reason, and the reason is so Yaakov shouldn't want to become partners and join together with Eisav. Throughout the generations, we were in galus, we could have joined together and we could have mixed married. So in order to protect that we should stay clean, stay away from the goyim, the Eibishter makes that the goy hates us. Because if he wouldn't hate us, then we'd want to be with him. I guess we have no choice, right? Even if we want to be with him, the goy says, Here, the Jew, get out of here. We don't want you. We hate you, right? So could be that's halacha, eisav soneh l'Yaakov. It is what it is. It is what it is. Farshiv ask a question: What is the halacha? What do you mean, halacha, eisav soneh l'Yaakov? What's halacha? It's a din in Shulchan Aruch. What do you mean, halacha, eisav soneh l'Yaakov? Halacha, eisav soneh l'Yaakov? It's a fact. It's a fact. Halachos are dinim, mishpatim. What's halacha, eisav soneh l'Yaakov? It's a fact. So could be that's what it means. Halacha also means fact of life. Halacha means halichos ha'olam, halichos hachayim. It's the way of life. Other Acharonim, mefarshim explain that when in doubt, when in doubt, and you don't know how to act towards the goy, the situation, halacha, you should know that halacha is misafek. Whenever you have a question, when in doubt, you should know eisav soneh l'Yaakov. But we still haven't gotten to the root of why, unless it's the way of the Ribono Shel Olam, hemizak that havekeshtalt, he set it up that way, that we should protect identity and the purity of Klal Yisrael. From the pasuk is mashma that it had to do with the jealousy and the hatred of the brachos. So the question, of course, is what was he jealous of? What was he angry over? What did he have from the brachos? If anything, if he looked at it with an honest eye. He should thank Yankev for taking it off his hands. What does he need it for? Vaz darf er fun dem? Tell me something. When you look at the history of Klal Yisrael, yeah, and all the shechitah and all the redifah, tell me Esav has what to be jealous of us. I'm asking. Walk over to any goy and say to him, Tell me something, do you want it with the Jews? He's gonna be kidding me. Please, what do I need it for? So let's talk l'maaseh. What, what, what is it? What's the story that Esav is soneh l'Yaakov? What is it? So, rabosai, let me tell you a meiredike pshat, and with this we'll understand what happened in this week's parsha. So many years later, for a brother to hate. And you know what the answer is? The chiluk between a Yid and a goy. That's the difference between a Jew and a goy. You want to know the difference between an Esav and a Yaakov? Yaakov thinks, achi. That's how Yaakov thinks of him. He's my brother. At some point he's gonna let it go. Esav? Esav doesn't see it that way. You see, the Esav achi, I believe, b'ezras Hashem.

Misbarach is the key to the shuttle of a tary, the back and forth, the understanding, the complexity of the confrontation. Yaakov is taining, Yaakov is thinking, Yaakov views it, Ochi, says, Brother, how would I behave to my brother? I'd let it go. And Esav doesn't see it that way. Adayin b'sinaso. And what's the bottom, what is the bottom nekudah, the shucha tachtona of what causes this conflict? Yaakov is a Yid. Esav is a goy. Now you look at me, where did I get this from? It's an open Rashi, rabosai. Nu, rabosai, kum lemitni. Reuven, the first of the Shvatim, why was he called Reuven? We just read it in the parsha. Reuven, the pasuk says, Ki ra'ah Hashem b'onyi. Nu, rabosai, you're looking? What's Reuven? Ki ra'ah Hashem b'onyi. Eibishter saw my pain, my pain. Yeah? Hashem saw my pain. Ki amrah, Ki ra'ah Hashem b'onyi, ki atah yehovani ishi. למה? My pain. L'maaseh we know that there was actually another reason why he was called Reuven. Ha'u ma ben bni. Leבן חמי, huh? You follow? Who ma ben bni l'ben chami. Look at ma'ason Reuven, and look at ben chami. Ben chami, Esav, he hated Yaakov to the end over the bechorah. Reuven, also the bechorah was taken away from him, and he saves Yosef, and he goes to protect Yosef. So, who ma ben bni l'ben chami. What is Leah saying? Leah is saying there was a basic divide between an Esav and a Reuven. Esav will hate to the end over a bechorah that he himself gave away. He gave it away. Reuven, it was taken away from him, and yet he doesn't hate the opposite. He goes to protect. This is Reuven. Nachabeisei. There's a very famous question. L'choira, the pasuk says the reason for Reuven is ki ra Hashem b'onyi. Yeah? Ki ra Hashem b'onyi. So why would Chazal come and give a different reason? As the pasuk says one thing, the Chazal say a different thing. Is it ki ra Hashem b'onyi, or is it because of what? Re'u ma ben bni l'ben chami. You hear the kasha? I'm not continuing until everybody hears the question. Could you have a Gemara that says the opposite of the pasuk? The pasuk says one thing, and the Chachamim, the Chazal say, no, it's something else. It's a big problem, no? The Gra, it happens to also be a Bnei Yissaschar, says an unbelievable diyuk in the pasuk. Beautiful diyuk, the language of the pasuk. Most of the shevatim were called cause and effect, which means, Ki apam, you love ishei li, al kein, therefore, kara, he called the name Levi. It's always the reason and al kein kara. Al kein kara. Here's the other way around. Vayikra shmoi Reuven, ki... What happened? It should have been first the reason, and then al kein. And here's the other way around. Says the Gra, because there was actually another reason. That's what it is. Vayikra shmoi Reuven. Why? Something else. Chazal will tell you why. And she said, she walked around saying, Ki ra'ah Hashem b'onyi. Beautiful, huh? The Gra, the lashon of the pasuk, the words of the pasuk. Normally it's the reason and then the result, and therefore al kein, kara shmoi Levi, Yissachar, v'chulei v'chulei. And here it's the other way around. She calls him Reuven, and the reason...

Ki, and not אפילו קין, or just as ki, ki ra Hashem va'ani. So the Gra says, because Chazal already came and said there's actually a different reason, and that is, Ki ra, ru ma ben beni, ... defense. Ki ra Hashem, right? Ru ma ben beni, leben chami. So I have a question. So why does the Torah not say it? What's the secret here? Huh? Say that the reason why, ru ma ben beni leben chami, al kein kara shmoi Reuven. So taka say it. You hear the kasha? Good question. What's the secret? And therefore Chazal have to come and tell us, Look, pshat. So I have two pshatim that I always say. One pshat we could come and say is, it's about nevuah, future. You know, it's, there'll be a mechiras Yosef and a whole story, so that's a sidus b'remez. It's b'remez. Here, all other things is now. ... he'll be close to me. Okay, so al kein kara shmoi. Now, of course, there's deeper meanings in every one of the names, but there's a simple reason. But this doesn't have a simple reason. Ru ma ben beni leben chami is all about the future, that there'll be a mechiras Yosef. Secret. It's nevuah. It's the future, quiet. Or we could come and say, notice how she said leben chami. She blamed the father-in-law. That sounds very familiar. Every house, when a kid goes off. What are they right away blaming? Ah, it's from your side of the family. Ah, you see, it's my—your parents. You don't know what I'm talking about, right? Couldn't be from my side of the family. U'mah deni l'ben chami. What's ben chami? She's putting Yitzchak into the picture, huh? My father-in-law, he, look at his kid. So therefore it's an embarrassing thing. So when people asked her, she didn't say this. What did she say? Ki shama Hashem b'onyi. She had to keep it. It's a brother-in-law. It's about a father-in-law. It's a private, you know? No, you're not masking beautifully, huh? Not masking beautifully here. Tznius, adinus, eidelkeit. So she keeps it what? And she gives a different reason: Ki ra'ah Hashem b'onyi. You know, rabosai, I would say a different pshat. I would say different here. What does re'u, mah ben Beni l'ben chami mean? What does re'u mean? Re'u means see in the past, or re'u, you will see. Pashut it means re'u, see. Or you could say re'u, you will see. You will see the difference. Now let me explain to you what I mean. Don't forget. Leah was hated. Ki raah Hashem b'oni. What was her suffering? She was supposed to go to Esav, and she ends up trying to trick her way into the heart and the house of Yaakov. Why? Because she refused to be married to a goy. She refused to have a home, children, from Esav. Now I understand what Reuven means. It's really all the same reason. What does the pasuk say? It says Reuven, right? Ki raah Hashem b'oni. Hashem saw my suffering. What was my suffering? That I didn't want Esav. In other words, Reu ma bein beni l'ben chami. Look at the difference what's going to be with an Esav, and look what's going to be with my son. And this is what I sacrificed, my happiness. This is what I sacrificed, that I should become one of the wives of Yaakov, knowing that I'll always be the second. Chazal say, Vayar Hashem ki snuah Leah. What, she was hated? Yaakov hated her? Chas v'shalom.

Chas v'shalom. But Yaakov hated her? And he married her, he would hate her? We spoke last week, he didn't even get angry at her that he tricked. We don't even have that animosity. So what's kisnua Leah? What do you mean, she was hated? The mefarshim say, of course he didn't hate her, but the mere fact that she was wife number two, for a woman, her gashm, the sensitivity is that she's hated. That's called hated. That's a lesson in life, rabosai. A wife has to know that she's number one by her husband. She's the best cook, and she's the prettiest, and she's the smartest, and she's the, and the, and the, and the, and the, everything. The best. Shh. The best. That's what a husband has to... I know a lot of people, what they do is, they say, Oh, I have a good wife. You're not the best cook. Can't say that. She's the best of everything. I know a personal story with a gadol, Reb Shmuel Kamenetsky, very big gadol. Reb Shmuel Kamenetsky once asked somebody, Call my wife. It was by, I think, by an Agudah convention, if I'm not mistaken. Call my wife. I think either they wanted to leave or he wanted to give her a message. So the person said, How would I know that it's your wife? How am I going to find and identify that it's your wife? You know what he answered? She's the smartest and the prettiest and the best woman on the other side of the mechitzah. That's my wife. So you'll know who it is. You're sending a message. A husband has to say, I got the bestest. And if a wife feels for one second that the husband doesn't feel she's number one, then meila she's not only not number one, she's hated. That's called hated. Nice maiseh, beautiful story, eh? All the married men are going like this, because what do you want from me? But you never met my wife. You never met my wife. Take the mussar and leave the jokes alone. Got it? I have to look out here. I don't want to ever look at anybody. They'll say I meant somebody personal. I didn't mean anybody, anything, anything. Torah says, and this I want to tell you, if the Torah says you have to do it, then the pshat is you could do it, and it's doable. I see everybody's looking, and some people are shaking yes, and some people are shaking no. See, I see, this is it. I put my foot into a minefield. I'll answer your question at the end of the shiur. It's also part of the lesson that I want to bring out in today's shiur. Remember, remember to remind me to go back to the wife, to the shalom bayis. Everything goes back to the shalom bayis, because the Torah says so. You'll remind me at the end of the shiur? Good. Okay. I want to show you something interesting. Two pshatim. You ready? Nu? ... Nu? Oh, good. Okay, so listen carefully. When the dudaim were found by Reuven, Rochel asks for the dudaim. The dudaim are what? They help having children. It's good for fertility. Give me dudai baneich. Leah gives her a lashing. Ham'at kachtechi? You took my husband, now you want to take the flowers of my son? Who took whose husband? Excuse me? Excuse me? What are you talking about? What are you talking about? I gave you my husband. I took your husband? It's unbelievable. It's an unbelievable story. Beli ploim. Beli ploim. I took your husband? Today we survived because of the zchus of Rachel that she gave her husband away. Leah comes and says, I took your husband? The mefarshim say that that's part of the greatness of Rachel giving away her husband. She gave it away in such a way that throughout the years they lived, Leah should not think that she was wife number two, she was second choice. To the point that Leah almost believed that I'm wife number one. It's unbelievable. It's unbelievable.

And Rachel doesn't scream back at her, I took your— that's not how it is. Lachein yishkav imcha halailah, you're right, take him. For tonight, he's yours. Another sister would have said, What are you, crazy? What are you, insane? You're a kook. You're crazy. You're completely... and make a whole machlokes, a whole fight, a whole story. That was the greatness of Rachel. That's part of Rachel giving away her husband. It's not just she gave away; it always with a finger reminding Leah, Remember, remember, I have one over you. I was the one who gave you. No. She let Leah feel that Leah was wife number one to the point that Leah could walk around telling Rachel, What do you mean? You took my husband. I want to show you a beautiful vort. I heard from Rosh Yeshiva zatzal. Someone told me a vort that Reb Reuven Feinstein shlita said over by this year's dinner, the YMTJ dinner, shemen Reb Moshe. When Rachel dies, Yaakov takes the bed and puts it in the shifcha of Rachel, in Bilhah. He puts it in Bilhah's tent—I'm sorry, Zilpah's tent. The shifcha of Rachel. Reuven gets upset. What do you mean? My mother's not even in, like, the shifcha? What do you—? Kibud shebein Rachel—okay, Rachel was the ikar habayis. The children already knew that, listen, as much as Rachel makes it that Leah is wife number one, but... Rachel was not wife number one, we get it. But now that she's not here, my mother comes second. He got punished for it. Was he not right in a certain angle, in a certain view, in a certain way of looking at it? The kavod of his mother, the kavod of his mother. And what's the pshat in Yaakov? Why would he do it to Leah? Why would he take the bed and then put it in the shifcha, the maidservant? Let it be zoyn for Leah. You're hurting Leah. Shiva zatzal said, a mefurash devar. If he went after Rachel died and took the bed and put it by Leah, that's announcing and identifying and making a statement that Leah is wife number two. If he took the bed after Rachel died and put it by Leah, that means Leah is wife number two. So he went and he put it in the shifcha to say there's no difference. I don't want Leah because Leah is also number one. If she went and said, now that Rachel's not here, now you, you're in her place. No, you're always together with Rachel. So what's the difference? I can put it by the shifcha, it doesn't make a difference. Reuven, not understanding this, wasn't yored l'soich omek daato shel Yaakov Avinu. As the Rosh Yeshiva pointed out, das Torah. We sometimes question what the Gedolim do. We don't know what they had in mind. We don't understand. You're supposed to be mekabel it. He should have been mekabel that if Yaakov did it. It's with the right cheshbon. The opposite. It was the kavod of Leah. It was the respect for Leah that he took the bed and put it by the shifchah of Rachel. And that was the taina, Reuven: Pachas kamayim al toisar. You did it without asking. You should have went to ask Daas Torah. You should have went to ask Yaakov Avinu what his reason is. And then you would realize the opposite, that he wasn't embarrassing your mother; he was mechabed your mother, that she shouldn't be wife number two in the house. Now you hear what's going on in the home of a Rachel and a Leah and a Yaakov Avinu, a husband. This is the Vayar Hashem ki snuah Leah. You think she was snuah? Chas v'shalom. But in her heart she felt always Yaakov was not mine. Yaakov, I was supposed to be to who? To Esav. And she suffered with this, that I was designated to be Esav's. And she was willing to go through a life where, lemaaseh, in her heart of hearts she knew she was second, in order not to fall to Esav, ki ra'ah Hashem b'oni. And this is what? Because she wanted re'u. You'll see, ma bein Beni l'ben chomi.

You'll see what it means to be an Esav, and you'll see what it means to be the son of Yaakov, to be a Yisrael, to be a Jew. It will be so boilet. So is it against what it says in the pasuk, the reason? No. It's complementary to the reason of the pasuk. The pasuk says, Sheikaltem ruvein ki ra Hashem b'anyi. What was she saying? Ki ra Hashem b'anyi, and therefore I want, ruv maben beni l'ben chomi. And Hashem knew this, and Hashem saw this. My sacrifice, that I want my child to be a Ruvein and not an Esav. And that's ki ra Hashem b'anyi. Esav, years and years later, not only years later, he didn't even care for the bechayra. It was choking him. For him, it was the worst thing. The worst thing for Esav would be to have the bechayra. He didn't, Oylech lama? It was going to kill him. And the brachos, he had all the Olam Haza anyway, anyway. He had it. It's so much. He had an empire of money, bank accounts everywhere. Still hates Yaakov. He couldn't swallow. Tricked him, tricked him. He took the bechayra. He took it. He took something from him. He took it. He took it. Try to take something from a guy. Try to take from him. The concept of what's mine is mine, and if you touch what's mine, I'll kill you. I'll bury you alive. A Yid, a Jew, is mevater. Now, we look around and we see that it's not so. But in capability, in koach hanefesh, they're able to do it. The Rambam, and soon we'll get to a little bit Reb Yerucham, a little Mussar, a little hashkafah. The Rambam says that if someone slights his friend, and the friend comes to ask forgiveness, the Rambam in Hilchos Teshuvah, perek beis, halacha yud says, Asur l'adam sheyihiyeh achzari. You're not allowed to be an achzari. You're not allowed to be a cruel person and not forgive. What? Ach, cruel? What do you mean? I don't forgive. I don't feel—my heart doesn't forgive you. What, I'm cruel? I can't let it go. I'm cruel? Let me ask you, a person was slighted. Who knows what the other guy did to me? I can't let it go. I can't put it behind me. The Rambam says that's called an achzari. Huh? Tell me something. What is a goy called? It's called a nochri. We'll discuss this in great length in a few minutes. There are many different words that a goy is called. He's called a goy, he's called an akum, he's called a nochri. What does the word nochri mean? Strange. He's foreign. He's removed. We're going to discuss this in great length. Achzori means he's zor. A Jew automatically is connected. Pay attention to what we're saying. Zor means I'm a stranger, and ach forgives. Yidn are achim, they're brothers. Achzori, like a stranger. A stranger, you don't—what do I have to forgive a stranger for? Did you hear what I just said? Did everyone just pay attention to what I said? We're going to go into this in a few minutes. The difference between a Jew and a goy and the name, the titles that Chazal call goyim, talk to this topic, to this point. A Jew is an ach. A goy is a zor. Lo ye'achzori. He can't be a stranger to the person. A brother forgives right away. Where did I get this? From the continuation of the reading of the Rambam. Says the Rambam, Eli heinoch l'ratzes v'kasha limchol. You should be soft to forgive. U'v'sha'ah shemevakshim mimcha mechilah, mochal b'lev shalem, he forgives right away. Va'afilu heitzer lo harbeh, and even if he did tremendous sin.

to him. V'chata lei harbei, lo yikom v'lo yitor. You're not allowed to take the kama. Goyim have no idea what that means. What do you mean, don't? Of course I take the kama. Who doesn't take revenge? What do you mean? Revenge is sweet. Goyim have an expression, revenge is sweet. You know Jews have an expression? Revenge is cruel. Achzari. What's that? Are we living in the same planet? A whole world thinks revenge is sweet, and we say revenge is not only not sweet, it's cruel. It's cruelty. You want a good example? Tell me something. An ice cream, when you're on a diet, is what? It's sweet or it's cruel? It's so good, it's cruel, huh? It's just a mashal, trying to get your attention. The point being, if you're on a restricted diet, that you have to be meichel, not being meichel is cruel. Revenge is cruel. If not, revenge is sweet. Think about it. It's a good example, by the way. It's a good mashal. But getting back to the Rambam, says the Rambam, says the Rambam, Aval ha-goyim, yeah, lo yikom v'lo yitor. V'zehu darkam shel zera Yisrael v'libam ha-manachain, because this is the ways of Jew. Rambam says it clearly. The way of a Jew is to overlook, forget, put it past you. Aval ha-goyim, arei li aleiv, einam kein. They're not like that. That's not who they are. Ela, v'hevrasoi shomro lanetzach. They anger, you touch them. It's forever and ever and ever. Rambam, Hilchos Teshuva. The Jew is able, yeah, to let it go. The goy can't do that. And I'll be an achsar. You know, rabosai, let me show you something interesting. Are you with me? Moiridik, it's beautiful. Reuven, let it go. Let it go. He lost the bechorah. My brother is a brother, yeah. You know, later on we're going to learn that when the shevatim came down to Mitzrayim, the shevatim came down to Mitzrayim, and they realized that Hashem is pushing them away. He's showing them this punishment for mechiras Yosef. What does it say? Al achinu asher ra'inu b'tzaras nafsho, b'hischaneno eileinu v'lo shamanu; b'chein. It's about our brother. What do you mean, al achinu? And the answer could be, even if there were complaints against Yosef, legitimate complaints against Yosef, but at the end of the day, b'hischaneno eileinu, he was begging us. When a brother begs, begs forgiveness, he begs mercy, he begs protection, and you don't give it to him, that's an achzariyus. Something's lacking. They chapped. They realized that even if they might be right—you know how I know they were right? No? How do we know that the shevatim were right in mechiras Yosef? The Eibishter was with them. Hashem was with them. Hashem was the tenth. of the beis din that gave the psak itself. But what's the answer? Halachinu bischaninoi. Even if you're right, even heitzel loi harbei, the Rambam, even if it was heitzel loi harbei, you don't do it. It's a brother. He wants forgiveness. He wants protection. He wants mercy. You got to give it to him. If not, you're merciless, and you're an achzar. I want to show you something interesting. You ready? It's great. Every—yes, you are great, but great in Yiddish. Great in Yiddish means, are you prepared. Ready? Okay. Every morning we make a bracha, shelo asani goy. Remember I told you there's many different language titles that we can have for a goy. It can be an akum, it can be a goy, it can be a nochri. Shelo asani goy. The Taz in Shulchan Aruch asks a question: Why do we make a bracha, v'lo asani? that You didn't make me. Make a bracha, she'asani Yisrael. Why do you have to make a bracha, You didn't make me a goy? You made me a Jew. So the Taz gives an answer. The Gemara in...

The Gemara in Ervin says that, Noiach lo lo adam shelo nivra. It's better off for a person that he should not be created. Nimnu v'gamru Beis Shamai, Beis Hillel said, You're better off not to be created. Why? It's just problems. It's just life brings with it baggages of trouble. So you're better off not to be created. Says the Taz, so therefore you can't make a bracha she'asani. You can't make a bracha that He made me, because the bracha that He made me means that I'm thanking Hashem I was made. That's how the Taz answers the Gemara. Okay, okay, leave it. Okay, leave it. Yeah. So therefore the bracha couldn't have been shelo asani—I'm sorry, she'asani Yisrael, but rather shelo asani goy. So before I answer your kasha, first let's see what we say, and then you'll have the answer to your question, all right? So let's understand shelo asani goy. Now, there's a teshuva from Reb Shlomo Kluger. Reb Shlomo Kluger in the Elef Lecha Shlomo, Orach Chaim, chelek aleph, siman lamed daled. Addresses a question from somebody that says that he does not want to say shelo asani goy. He'd rather say shelo asani akum. Akum is oved kochavim umazalos. Why? Goy? We're also goy. Jews are not goy? Ki mi goy gadol asher lo... We're also a nation. Huh? We're not a nation, so we're not a goy? We're also goy. Goy echad aretz. We say it every Shabbos. Tiferes gedulah va'ateres, goy echad. So we're also goy, right? Reb Shlomo Kluger says that the person, if you say that you want to say shelo asani akum, it's almost like an apikorsus. Why? Because akum means oved kochavim umazalos. What happens if he's not oved kochavim umazalos? What happens if he's not an oved kochavim umazalos? He keeps sheva mitzvos Bnei Noach. He's an upstanding goy, one of these goyim chassidei umos ha'olam that are going to Olam Haba. So that you don't mind being? Akum you don't want to be. What about a regular... That's why you're not allowed to say shelo asani akum; you have to say shelo asani goy. And what a goy? Goy can even mean the upstanding goy. There's a very big question in the mefarshim: when we say goy, do we mean goy like that, right? Do we mean goy, Yarud, okay, shafel, or do we mean goy, aristocrat goy? Now today it's hard for you to imagine because you almost don't... They're not into—it's very hard, because even what they—the president could be, the yahud, the same. It's not right, doesn't—okay. Rav Shteiman shlita, when he explains the bracha, shlo asani goy, he seems to want to learn that it means the goy, yahud. We thank Hashem that we're not that. We're not this goy shafel. And he brings a cute story. He says that in Russia, the parliament got together that they wanted to make a rule, a government dictum: no selling schnapps in the morning, vodka, no selling vodka in the morning. Why? Because people would go buy the vodka in the morning and then they wouldn't go to work, right? They used to drink so much that they had a commission, and that ruined the economy. So the people in the parliament said, But I don't see, you gain nothing from this rule. Why? Because since they could buy it at night, so the night before they're going to go, and they're going to buy, instead of two bottles, one for supper and one for snack, midnight snack at twelve o'clock, they'll buy for breakfast. So the night before they have the vodka. So they came up and they said, That's not a problem. Why? Because if they buy three bottles at night, they'll finish it by night. You have nothing to worry. Ein lecha maliv chad baboker, zeh yagnigmar.

It's not going to be there in the morning. Says the Steipler, he says, the yedikshes. So he brings this. He says, Could you imagine, ... מה אתה מברך? What? שאתה לא... completely מבולבל בעולם הזה? What's your bracha? Yeah, Baruch Hashem, I'm not that, yeah. Reb Boruch Ber used to say that's not the bracha, shelo asani goy. Shelo asani goy means the up, high-class goy, even the aristocrat. I look at him and I say, shelo asani goy. They say over that the Kedushas Levi, as a rebbe, he would come to the shul and he would make the brachos in the morning, Birchas Hashachar for the amud, for the shliach tzibbur, he would make the brachos. One day he didn't say shelo asani goy. So they walked over to him and they asked him, Why did he not say shelo asani goy? Why did he not say shelo asani goy? So he answered that he was walking from his house to the shul, and in his sight he saw a goy, a paritz, a rich, an aristocrat, high class, you know, one of these goyim that are... So he quickly made the bracha, shelo asani goy. I see, wow, wow. What do we see? That he was learning like Reb Boruch Ber, that shelo asani goy is not on the shafel. On the arud, on the low class, for karet, even on the goy that which we call chashuv, which is really what the heilef l'Rav Shlomo Kluger is saying, shelo yasani goy. You can't say shelo yasani akum. Akum means what? An oved kochavim u'mazalos, shelo nigalarik, lo neiled labeholah, sheheim mishtachavim lhevel v'rik. We're not talking about the goy that's an oved kochavim. Even the goy that shomer Torah sheva mitzvos, and even the goy that's chassid that will go to Olam Haba, chasidei umos ha'olam, that goy, shelo yasani goy. Okay. The Chofetz Chaim used to say shelo yasani akum. Why didn't he want to say shelo yasani goy? Because I asked you, like Rav Shlomo Kluger brings out, a goy means even Klal Yisrael, we're also goyim, huh? So he would say shelo yasani akum. Now what did he do with this heilef l'Rav Shlomo? I don't know. He probably didn't see it. He must have not seen the ... But he didn't say shelo yasani goy, he said shelo yasani akum. Maybe he didn't like the word goy; it's lashon botkeh. They didn't say the word goy. It's derogatory, became a slang of derogatory. He didn't want to say it. Maybe, could be. It's lashon botkeh. The Alter said, when you talk about, you need to talk about them with respect. They're tzelem Elokim, they're people. But I want to tell you what Rav Shlomo Kluger says. Rav Shlomo Kluger says, but your question is good. Why do we say shelo yasani goy if Klal Yisrael is also goy? We're also goy echad, he says now. Klal Yisroel, as a group nation, we're goy, because we're a nation, goy echad. But the individual Jew is not a goy, because he doesn't live alone. He doesn't... separate. He's not a separate entity. But the goy, he's a separate entity for himself. He's not attached to the rabim, the tzibur. So an individual, goy is called a goy. He's a nation for himself almost. He's not a nation, part of the great big... Hear, rabosai, are you listening to what we're saying? Do you understand what we're saying? Shelo asani goy. What are we saying? Ribono Shel Olam, You made me a Jew, and I'm part of Klal Yisroel. I'm not an individual. We're connected. Shelo asani goy means the goy lives for himself. He doesn't... he has no shaychus to everything. The guy down the block has nothing to do with him. What does that have to do with him? Shelo asani goy. Ribono Shel Olam, You didn't make me a goy. I want to tell you a beautiful story. I see the eyelids falling asleep, so it's time for a story. All right.

There's a sefer called Maaseh Gedolim, yeah? History book. There was a very famous rich family, the Rothschilds. Everybody knows the Rothschilds. The first Rothschild, his name was Mayer Anschel, Reb Mayer Anschel Rothschild. When he would walk in the street, the local hoodlums, the youths, the goyim, used to chaper him. They used to degrade him: Yid, dirty Jew. Every time someone would tell him that, he would take out a zlota, a dollar from his pocket and give it to the guy. Thank you for the compliment. Thank you. Thank you. Every time. You, you, you, dirty... give him a dollar. It says that the people in the town caught on very quickly, so they lined up. And as he would leave the shul, the whole gang of hoodlums from the entire city would get there, and they'd make their money that way. So he caught on that way. So what did he do? So towards the end, he would stop giving the dollars, but he would say, Shkoyach, ani goy. Thank you for the compliment. Shkoyach, ani goy. Thank you for the compliment. Shkoyach, ani goy. Thank you for the compliment. We don't realize what it means, what it means to be a Jew, and what it means to be... Now I want to tell you, and with this I'll end. I see the time. I want the message to penetrate, okay? I want the message to penetrate. I'll tell you something beautiful. The Chasam Sofer has a question. The Taz tells us that we don't make the bracha she'asani Yisrael, but rather the opposite, shelo asani. Shelo asani goy. Why? Because noach lo l'adam shelo nivra. The Gemara says in Eruvin, you're better off not to be created, right? So therefore we don't say she'asani. Asks the Chasam Sofer on Maseches Eruvin, daf yud gimmel, so why do we say Baruch Elokeinu shebaranu lichvodo? I thought you said we're not supposed to say Baruch shebaranu, because it's not good that we were created. Says the Chasam Sofer something so beautiful. He says before you start davening, and before you say Kriyas Shema, and before you say tefillah that you're mekabel ol malchus Shamayim and pray to the Ribono Shel Olam, then it's noach lo l'adam shelo nivra, and all you can make the bracha is what? Shelo asani goy. After you daven, and after you mekabel ol malchus Shamayim, and after, then we could say Baruch Elokeinu shebaranu lichvodo. A person leaves shul, Boruch Hashem, I thank You that I was able, I was able, I was able to be a Jew. Now I want to tell you something. I think there's an עומק here. There's something very deep here. You know who makes the Jew? We do. Hashem gives us the ability, shelo asani goy. He gives us the keilim. He gives us the koiches. He gives us the feelings. He gives us the mailos. Shelo asani goy. We're not that. But it's now in our hands to utilize that, to make us Yisrael. So we don't make Baruch Hashem she'asani Yisrael. You know, when you're born, you're born without a bris milah. Hashem wants that we should make the bris milah. We should make ourselves a Yid. I think that's the pshat here. Before you daven, shelo asani... Baruch Hashem, you didn't have to go to the store and an addiction with schnapps, with vodka. That's shelo asani goy. You were able to control yourself and focus that you come to a shul. Ah, mayridik. But it's still just the beginning. Naaseh adam, the mefarshim say naaseh adam. Hashem said, We'll together make man. Hashem makes the golem, the body. He gives you the nefesh. He gives you the neshama. He gives you the keilim. But now what do you do with those keilim, with those utensils? That's you. Naaseh adam, together let us make man. She'asani Yisrael. No, you didn't make me Yisrael. You gave me the ability that I...

It could be Yisro, and now it's in my hands, Shosani Yisroel to become a Yid. And what is a Yid? A Yid is, shelo yosani goy. Shelo yosani goy. Goy means echad, separate. Goy means that You gave us a Torah that we could be different than the whole world. I want to tell you, and with this I'll end, something beautiful. Reb Chatzkel Levenstein explains the chiluk between a Jew and a goy is not ma'alos. It's not that he has attributes that this one doesn't have. It's a whole different creation. The goy cannot not take the commandments. Impossible. Anushiyus, human condition, human nature is that he has to feel bad, he has to get angry. You know, today they talk about getting in touch with your feelings. Are you allowed to repress feelings of anger? Chas v'shalom, what are you talking about? Today they tell you, they bring you to the psychologist and they'll tell you it's the worst thing is to suppress. Let it out! Oh, deal with it. Torah tells us not that way. Torah says, hanelavim ve'einam olvim, shom'im cherpasan. Nu, avu geistu, efa tarleich. Shom'im cherpasan ve'einam משיבים... Torah tells us. Keep quiet. Suppress my feelings. Abuse, abuse, abuse. Today they would already take you to the psychiatrist and put you on pills, right? A.D., Schmidi, Fidi, A.B.C.D., E.F.G. ... Look what you're doing to the kid. Suppressing, suppressing his feelings. You're right. They're not wrong. In human condition, and in the study of the human, of humanity, of person, of Adam, they're right. Psychology, they're right. But we're a whole different peoples. We're a different mahus, a whole different creation. ... He didn't make me the normal, regular person in the street. He made me something so different. You gave us a Torah. You know, when the Ribono Shel Olam wanted to give the Torah, he went to the nations and he said to them, You want the Torah? They said, No. Don't kill, don't this, don't that, not for us. What would they say? Well, we just don't want. They're not crazy. If I tell you I'm offering you something so special, I'm offering you something so special, take it. So you don't kill. So you have to kill. Don't kill. You have to kill. I'm offering you a life of grandeur. No, I'm sorry. I need to be a murderer. I apologize. That's what I choose. I choose this. Why would anyone choose that? You know what the terrorists are not saying, I would choose that. They were saying it's in my nature. I can't control myself. Torah changes a person completely. Chachma, you're right, they're very wise. Psychology they have, but Torah they don't have. Torah has nothing to do with psychology. Yes, I understand we have to discuss this at great length. Torah has to go together with psychology. I get it. I'm not... Are you with me on this? Tell me, how could a Gemara Bava Metzia—I learn a Gemara Bava Metzia and it changes me, I become a whole different person. How does that work? What's in Bava Metzia? It's about a cow. Tell me, if I learn Torah about a cow, right? Shor shenagach es haparah, huh? Shor shenagach—that, a gore, it sounds pretty cruel to me. I don't know, it's almost violence, no? The shor shenagach es haparah, a bullfight. I learn about a bullfight. How does that change me? And the teretz is, it doesn't work through the chachma, you're right. But the Torah means that the person becomes a Yehudi, becomes a Yid. A Yid has a whole different—and the normal set of rules of what a person feels and...

I think that doesn't apply to him. This is an elaboration of a lot of what Reb Chaskel says. In Or Yechezkel, middah is the first shmooze. I see it's hard for you to sit. I agree with you, so let me just finish with the following five thoughts. Okay, three thoughts. Okay, gavalka. Huh? Not yet. We're not holding Shalom Bayis, because you hold Shaar HaShanagach. So you think it has to do with Shalom Bayis, what? No problem. Okay, you hear, my friends? Let's finish with the following thought. I see the time, so we'll finish with the following thought. The Gemara says a story, okay? Ready? The Gemara says a story. What's the story? The story goes about Shimon ben Shatach. Shimon ben Shatach, maaseh b'Reb Shimon... ...maaseh b'Reb Shimon ben Shatach, shelakach chamorechad miYishmaeli. He took a chamor, okay, in modern-day terms. He took a car from eivus, right? Modern-day terms, chamor from—he took a car. He rented a car from eivus. Yeah, good? You identify with that? He rented a car from eivus, okay. Kitzur, he found in the glove compartment—now, of course the mefarshim are not going to say the word glove compartment, right? But I'm trying to bring it to them modern-day terms—u'matza bo even tovah תלויה בה. He found hidden a beautiful diamond. Amar lei, Rebbe... so they told him, Rebbe, birchas Hashem hi ta'ashir. Matzius. Hashem gives wealth. Don't take it. Don't keep it. And he gave it back. So what did the head of Avis say? Got a letter in the mail from the head of Avis. What was the letter in the mail? V'kara alav, Baruch Hashem Elokei Shem ben Shatach. Thank the God of Shimon ben Shatach. Tell me something. If you do something nice for Avis, don't you think you deserve a thank you? Imagine a guy comes in, he does something nice. God, thank God. Don't thank God so much. Thank me. What am I supposed to— the guy was the one who brought back the thing, yeah? You hear the question? Baruch Hashem ben Shatach. What about me? Says Rav Yerucham, says Rav Yerucham, says Rav Yerucham, the guy understood it wasn't Shimon ben Shatach, because Shimon ben Shatach, the person couldn't have done this. Couldn't have. To give back an unbelievable amount of cash. It had to be Elokei Shimon ben Shatach, because he lives with Hashem. Does that make sense? Humanity doesn't have these rules, doesn't have these strengths. It doesn't make— and he's not a bad guy if he would keep it. But it's not humanity. Human condition is to take the karma. Human condition is to want to find and to keep, and to try to keep what you find in the street, even if— who cares about the other guy? What do you mean? It's a dog-eat-dog world, isn't that the expression? They get it right. See, I'm learning the lingo of the outside world. It's a dog-eat-dog world, right? That's the world. Torah is a whole different world. It's a whole different metzius. It's a whole different... Yaakov lives in the world of Torah. He looks at an Esav, you gotta let it go at some time. You don't take nekamah. You're right, you got hurt, you got angry, okay, but it goes away. Esav, without Torah, his anger is forever, like the Rambam says. And this is a Rambam. Halacha, Esav soneh l'Yaakov. That's the pshat, halacha. Halacha, Esav soneh l'Yaakov. It's taka halacha. It's taka from the Torah. Hear the answer to the question? Halacha, Esav soneh l'Yaakov, because it's in the halacha. It has to do with Choshen Mishpat and Hilchos De'os and Hilchos Teshuvah. Esav soneh l'Yaakov because he can't forgive him. It's impossible. The Torah says, Lo sikom v'lo sitor. Not nogea to a nachri, not nogea to a goy, not nogea to him. Not nogea to him. He can't. What are you talking about? Halacha, Esav soneh l'Yaakov. You chap him, you start it up with him, it's forever and ever and ever. Now you ask.

Ask me to go back to—what was your question, Nu? All right, yes. You ask me, how could it be that you have such a view? How did Yaakov Avinu not get angry at Leah at...? And what's the answer? Torah. When a person is an ish Torah, his reactions, his emotions are not the same as the regular average person. The average person gets angry at the smallest thing. The average Torah Jew gets angry at nothing. And as we spoke last week, Yaakov never gets angry. That's the beauty of Yaakov Avinu. This is Eisav, and this is Yaakov, and this is to be able to forgive and forget, and to be able to overlook. And that's with shelo asani goy, shelo asani goy. He didn't make me just—I live for myself. A goy lives for himself. And because a goy lives for himself, that's it. I'm number one, right? Uno. Uno numero. What's what? Number one. I'm number one, right? Every goy says that, right? You know a goy doesn't say, Uno numero, I'm number one? You don't know that? Yeah. See, I know more than you about the outside world. I want to tell you one last vart, and with this we'll stop, and I want you to think about this. Remember Hillel? Remember Hillel? Hillel? Okay, today you say the word Hillel, they think it has something to do with the college program, Hillel. Okay, Hillel was in the Gemara, all right? And what was Hillel? Hillel, they tried to get him angry. There was a bet if they were able to get him angry. Didn't get angry. No, they got angry. Couldn't get him angry. It's interesting, huh? There's another part of the story there in that Gemara. What's the story about Hillel? That a guy came to ask him to learn Torah on one foot, right? He wants to learn kol haTorah kula on one foot. So Beis Shammai told him, See the door? And if you don't leave right now, push you out the door. Get out of here. What are you bothering me for? Erev Shabbos, what are you making me crazy? Okay. Hillel says, No, come, I'll teach you. Won't get angry at you. Couldn't get Hillel angry. It's impossible. So what does he teach him? Al d'sani lach l'chavrach lo savid. What you hate for yourself, don't do to your friend, which is, v'ahavta l'reacha kamocha. Love your friend. The mefarshim ask a question: Why did he just tell him v'ahavta l'reacha kamocha? Why did he tell him the shlili? Sounds familiar? Mat d'sani lach. Shlili sounds familiar? This is what we're talking about. Why shlili? Why do we talk about it in the reverse? Say v'ahavta l'reacha in the positive. So there's a whole machlokes rishonim. The Rambam learns v'ahavta l'reacha kamocha is literally, you got to love your friend. The Ramban says there's no such thing, because it's impossible to love your friend like you love—it's impossible, I mean. Human condition is, huh? It's impossible. He knows אונו נומרו. He knows אונו נומרו. Why do you know it so much? Why are you so good at that? Just kidding. Okay. So it can't be! It can't be! Okay. So what's the pshat in the Rambam, והאף ד'רחמך? Huh? Many mefarshim say, you know why he didn't tell him והאף ד'רחמך, even according to the Rambam? So according to the Ramban, it's good. He couldn't say והאף ד'רחמך. Why? Because there's no mitzvah of והאף ד'רחמך, right? According to the Ramban, there's no mitzvah of והאף ד'רחמך. So he couldn't tell him. So he told him, like the Ramban learns, it's just not to do to your friend what you don't... But according to the Rambam, that there's a mitzvah of והאף ד'רחמך, why didn't he tell him והאף ד'רחמך? Question number two: How is that the whole Torah? The והאף ד'רחמך is the whole Torah? That's it? What's the answer? Everything we spoke today in the sicha, in the shmooze, in the shiur, the goy would never understand והאף ד'רחמך because he's a goy. Can't be. You know what he would say? You guys are crazy. I enjoy this. This is... you guys need... you guys are... you need to be brought into an institution home. What are you talking about? There's a cult. It's crazy. What are you talking about?

In the cult, they teach you after a kamoicha, but it's not real, so it's a cult. It's not real, because it's the head of the cult is trying to steal from you. So he teaches you after a kamoicha. You know, communism. Why are you laughing? It's true. You know, communism also teaches you after a kamoicha. You like the v'ahavta kamoicha. Putin has everything and you guys have nothing. That's v'ahavta kamoicha. We all live, all for one and nothing for all. All for one and nothing for all. Well, very good. It's the opposite of the Three Musketeers, no? What were the Three Musketeers? One for all and all for one. They hold all for one and nothing for all. It's communism, gevaldig. You ever hear? The sword of communism. That's lachs, a good vort, a chazaka good vort. Communism is all for one and nothing for all. So what's the pshat of Eisav? A goy can't understand, so he would think you're crazy. What are you crazy, v'ahavta kamoicha? So he tells him about the son, heloch l'chavercha lo sa'avid. The opposite. Don't hurt your friend, what you want. That tikun, that makes sense, right? Justice. Don't hurt the other guy if you don't want to be hurt. But really, what was he telling him, v'ahavta l'reacha kamoicha? And how is that the entire Torah? Because with the Torah you'll understand v'ahavta l'reacha kamoicha. It will change you to be able to not live for yourself. Goy echad. We're goy, but we're goy echad ba'aretz. Goy echad ba'aretz. Do we make a bracha shelo asani goy echad? No. We make a bracha shelo asani goy. But in the davening of Shabbos, what do we say? We are what? Goy echad ba'aretz. Reu mah ben bni l'ben chami. Leah sacrificed everything, that that should be Reuven and her children, and Klal Yisrael should be the difference of ben. This, this is where the difference, the underlying chiluk between an Eisav and Reuven, mishpachas Yaakov. You've just experienced another Torah class, brought to you by TorahAnytime.com.