Latest / Rabbi Moshe Haber - Daily Mussar/Weekly Perasha / Rabbi Moshe Haber Perashat Kedoshim The Divine Compass: Building Holiness Beyond the Law 4.24.26

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Rabbi Moshe Haber Perashat Kedoshim The Divine Compass: Building Holiness Beyond the Law 4.24.26 · Rabbi Moshe Haber - Daily Mussar/Weekly Perasha

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  We have 2 the show this week again, you have a remote and you
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  have Kedoshim. Kedoshim to you is an incredible
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  parishah and the fact that really repeats a lot of the laws
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  and brings on a new lot of hoods, but the way it does so is
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  different. It's interesting.
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  First of all, by the vessel Mushala and more that better
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  call it that Berneseo, speak to the entire Jewish people, the
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  Matalahim and tell them he does seem to you you should be holy,
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  right, Rashi? Right away I'll call down to
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  Benet Salmis. This is a speech that was told
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  to the whole Jewish people of Hakel at once.
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  That means a lot of times the laws are taught to us in parts.
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  Michelle Abed had a group of people come in.
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  He told it to them that they went out toward somebody else.
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  That was groups by groups. Typically these laws that are in
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  this part of shock as they seem to you, we're told to the whole
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  Jewish people says Rashi, because we're fair sharehold go
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  fair Torah to Limba because most of the goof which is the body of
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  the Torah is the are dependent on this parishop.
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  So literally that means because you have a lot of laws in this
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  parishop. That's not what she says.
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  He's a picture of goofer Torah to Limba, which means because
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  the Torah is dependent on this week.
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  What does it mean dependent? So I think what's next, Pasuk?
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  Pasuk says Quito, shame to you, be holy, be holy.
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  Why? Because I'm holy.
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  Why is there a reason for us to be holy?
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  Because God is holy. What is one or two to the other?
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  So one is explaining that the way the world works is that man
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  is on this earth and the essence of being on this earth is being
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  away from God. And the more you become holy,
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  the more you become connected to Hashem.
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  A deeper level is this. Hashem is saying be holy because
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  I'm holy. Now we'll get back to the halt
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  without being dependent on this because Hashem is saying the way
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  you work your makeup has a bit of Hashem in it.
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  Every one of us has kelek eloka meema.
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  We have a part of Hashem and tell us then the Shama, our
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  soul, is literally a part of God.
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  And what God is saying, He's saying be holy.
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  Because I'm holy, that means you're capable of being holy.
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  Because I'm holy and you have me inside of you, that means you're
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  capable. That's what Hashem is telling
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  us. So now that itself is an
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  unbelievable concept. That means a Jew is asked to do
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  something that's bigger than himself.
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  Naturally speaking, a human being is unable to be really
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  pure holy. It's not.
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  The essence of a human being is a contradiction to holiness.
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  Technically speaking, we're from Earth.
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  We're on this earth. We live in a crazy world.
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  Contradiction. But when you have the world, I'm
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  holy, that we can be holy. All of a sudden the game changes
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  and now we have the ability to do something that's outside of
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  our sphere. We can be holy because you have
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  a sham inside of us. That's Part 1.
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  What does it mean on what Hashem Rashi says That most of the
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  trials depend on this better shot.
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  Something's like this. I think we have a lot of laws
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  for us, full of us. That's nice.
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  A lot of laws, a lot of guidance, a lot of things
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  keeping us on the right path and the right track.
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  But that doesn't make you a fool to rappers.
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  What makes you a fool to rappers is a Kadoshim to you.
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  When Rashi says the words that the Torah is dependent and the
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  most of the body of the Torah is dependent on the special, what
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  he means is, is you have a lot of laws up until this point and
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  after this point, but that won't make you who you are.
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  What makes you a Jew or makes you special is not simply
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  checking all the boxes. You can check all the boxes as
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  we know and not be the finest person.
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  We know this to be the case. A person can move, can manoeuvre
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  around, he'll follow every single law of Torah officially
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  to the T, and he still will not be a fine person.
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  How's that possible? Because he's missing the key
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  element, the thing that the Torah depends on, which is
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  kiroshim to you being inherently holy, he has to be holy in order
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  for that entire Torah that he's going to follow and fulfill to
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  make a difference. What does that mean?
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  What does it mean that there's something bigger or called being
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  holy that the whole Torah depends on?
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  What does this thing, we're telling you there's a
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  requirement to be holy? We're telling you it's only
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  possible because you have Hashem inside of you.
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  What exactly does it mean to be holy?
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  What do these very vague words mean?
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  Separated, separate. So as she says, bashim to you to
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  separate. But there's a deeper concept
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  that I want to bring from that Amban, that Amban says, a very
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  famous Ambani that you can follow every single law.
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  That's what you can make sure to keep kosher, make sure not to
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  look at anything inappropriate or to touch anything
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  inappropriate. You can be very careful to
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  follow the entire Torah and yet says that Ramban as a classic
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  term, it's called naval beshuta Torah.
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  I mentioned Wednesday night and that term is a person can follow
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  the Torah and he can be literally naval.
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  Naval means disgusting. He can be a completely
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  inappropriate person. All the while he's following the
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  rules of the Torah as a possible Saddam ban says the Torah, it
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  gives you a lot of loss, but the sentiment, the feeling, the
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  meaning, the overall purpose behind the loss, that's up to
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  you. But you know, Sam says, don't ya
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  kosher fine, don't ya kosher. The guy could be me who died.
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  He won't touch anything that's not by yourself.
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  He won't touch your wine. That's not this that fine.
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  He won't. He's Khalavi sells the whole
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  book, but he still can be inappropriate.
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  How's it possible he's following the book literally when it comes
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  to cut a shoot and he's being inappropriate since I'm bounces,
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  For example, the guy drinks wine all day alone.
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  He eats all the meat in the world.
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  He's kosher. He's very careful, but he
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  doesn't realize that if Hashem says to be careful to watch what
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  you eat, Hashem means watch what you eat literally.
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  And that means don't be so involved in eating, don't be so
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  involved in drinking. Don't be gladness and a drunk.
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  So the Torah gave you rules, didn't give you a rule.
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  It never says don't get drunk. It never says don't be gone.
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  But it says watch what you eat, which is meant to tell you get
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  the sentiment of that concept, be a holy person.
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  So when they insert the words be holy on top of all the rules of
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  the Torah, what it means to tell you is don't just have the book
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  and have its laws be literally holy.
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  And in your mind, you have to have your own compass that says,
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  am I being holy right now? I know I'm not saying anything
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  that's officially wrong, but am I being holy or not with my
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  words? I know I'm not actually eating
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  anything that's considered a Seward.
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  Am I being holy or am I not? And you have to have your own
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  compass, which nobody out there can can tell you what to do.
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  No one could tell you, oh, look, you're going against, you're
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  going against. You're not.
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  The guy is kosher. The guy is careful.
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  He's not doing anything inappropriate, but at the same
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  time he's completely off and be holy as a rule when it comes to
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  what you eat, what you drink, what you touch, what you look
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  at. It's a rule where it comes the
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  way you speak, how a person dresses, all these things be
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  only and a lot of these things. No one can find the flaw and
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  what you're doing, but you just know it's wrong.
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  You know what's wrong. I know that.
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  And and the way I learned, you see vitamin, you see what
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  they've been to. They have a line that you just
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  say it's off, it's off. You can't do that.
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  Why can't we do that? Why can't we go?
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  I don't know, why can't we go on a road trip to to random places,
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  Whatever the thing that they don't like, it's wrong.
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  It doesn't fit you, it's not for you.
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  It's wrong. You can't find me anywhere that
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  it says that's off, but it's off.
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  And every one of us without upbringing and our background,
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  we have our own compass, we have our own understanding and we
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  have our own knowledge of what's off.
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  You're looking at a conversation, they've got a
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  bunch of people and you've seen them say something and you're
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  not fine. You cannot.
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  You can't point to them in the book, maybe because you don't
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  know the exact, maybe because there is no Halakhar and on that
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  topic, and you can't point them and say that's wrong.
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  You can't find it, but you know it's off.
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  You know what it leads to, you know what it represents.
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  You know what it's talking about.
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  You know that it's coming from the wrong spot on the person.
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  You know what's wrong. And that could that change?
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  Could that accomplish change? Yeah, like, you see, like things
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  that were considered Ibe when we were kids.
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  Why? Apparently they're not Ibe
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  anymore. Yeah.
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  So that's part of the compass thing, I suppose, to remain Ibe.
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  The whole compass idea is is that they remember the world.
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  Ibe is only to feel shame. Oh, that's part of the problem.
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  The problem and the requirement. They might not feel it, but
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  right, the whole idea of kids machine to you is we have to
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  figure out a way to develop that compass that remains steady as
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  the world goes sour. I mean, if you connected in
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  middle, it says don't be like the machine that you came from.
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  Don't be like the Canon that you're going to.
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  What's this? I'm telling you?
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  They have compasses that keep moving, right?
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  The world has. I mean, if you look at just
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  taking a classic example, you look at the dress that people
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  wore on the beach in the 1940s, right?
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  It's like Borough Park, right? Literally, right.
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  Pretty much. You look today administration.
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  So that's just one example. You look at the language that
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  people will wear, people will talk.
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  They look at people who tire themselves in the street.
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  They look at all these things. They think there was overall a
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  compass that was the same way. And that compass keeps changing.
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  So that literally is this idea. I want to take a picture.
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  The rally. That's all right.
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  Together. Yeah, because they shame to you.
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  And the idea is that every person has to have that compass
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  and remain steady. That's what Hashem been saying
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  in this pursuit. It's almost as if Hashem been
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  saying, you know, they're saying when you tell your children, I
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  can't literally follow you around and I can't tell you
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  exactly what's wrong, but you and I know that that's wrong.
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  That's almost what Hashem been saying with this concept.
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  Can the shame to you means be above board, be better than
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  that, be something special. And you and I know that there's
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  something there and we know we know something's off and we know
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  something's right. That's what you're saying.
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  So I just give a couple of examples to that.
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  It talks about through this. Can you seem to you one of the
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  explanations of this theme is that it's applying to man to man
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  when it comes to man to man because right after it says
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  there's laws and certain laws like him, he would have them and
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  talks about and then pupils like him later it comes into talking
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  about other people and it delves into a Lotus not hating your
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  friend and your heart or it talks about taking revenge or
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  even bearing a grudge. And these are laws that are
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  mentioned in our Pashaka Tashim to you.
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  The Palajada Rashid said the Torah is dependent on what is it
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  saying, but we see be better and we say those words be special.
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  One of the main areas we're talking about is man to man and
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  man to man is an area that person has the opportunity to be
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  great or the opportunity to be a disaster.
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  And many times they can get away with it.
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  And the beauty of this concept is don't allow yourself to be
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  guided and then be controlled by what the world considers right
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  and wrong about what you get away with.
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  Rather, you should be searching for something more, something
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  great or something more special. And the classic, most classic
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  basuk of this literally, in my opinion, the perfect example of
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  where someone is asked to be more is the basuk then says they
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  have love you fellow man like you love yourself.
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  You tell the person love your fellow man like you love
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  yourself. That is a challenge.
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  If you take that literally, it's a great challenge.
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  How is it possible? I worry about myself.
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  I'm concerning myself. I'm not sure of my well-being
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  love my fellow man like I love myself.
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  It's a very difficult hill to climb.
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  It's quite hard. But the theme is that that's a
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  perfect example of kid that came to you when it comes to me at
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  the man what Hashem is saying, I know it's you all know it's
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  wrong to damage another person. You know it's wrong to steal.
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  You know it's wrong to harm. That's not enough.
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  It's also expected upon a person to be better.
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  To be better means when you hear some of those going through a
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  challenge, you pray for them, you worry about them.
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  You think about what goes on in Israel every day.
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  You concern yourself with them. You think about them.
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  You hear that someone's always in need.
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  You give to them, You provide. You donate, You give them a
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  phone call, you give Zook. You know someone making your
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  wedding and not going to have that many people.
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  You make the effort to go even though you're hardly invited or
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  you got the invitation. But it's a sketch.
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  All these things are examples of the the after the the machine to
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  you version of after the Africa. It's not enough to say man to
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  man means don't steal, don't harm, don't damage, don't be
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  dishonest, don't lie to them, don't harm them in the don't
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  speak about that. No, no, the machine to you
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  version is you go the full way, which means you be better, you
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  be greater. How you being better?
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  What does that mean? That means you give them the
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  full thing. You concern yourself with their
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  well-being the same way you concern yourself with your about
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  me. But that's easier, I think, than
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  a guy you're actually changing himself.
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  Meaning it's easier to help a guy maybe to make a wedding than
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  to stop eating a pusher. Or, you know.
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  That's true. But let me ask you this.
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  How about the condition to you, man to man?
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  I'll still come man to man. And now I tell you don't no
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  longer can you be jealous of a person.
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  Is that also easier? You have to 1st right?
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  So you are right that certain man to man are easier to man a
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  sham, which means helping out a person who's how to eat who is
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  needy. Almost any person with a heart
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  can do so that's true. But there are there is an area
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  of man to man that's literally the top of the mountain.
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  That's similar to a person changing their way.
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  I can shoot. This is hard and this is a
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  kiddushim TV level we're talking about.
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  That is when a person changes his actual character when it
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  comes to jealousy, when it comes to wishing other people well,
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  when it comes to having been harmed by that person and not
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  taking revenge. There are man to man's that are
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  equally and even more difficult than there are men to Hashem.
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  Kiddushim TV versions. You're right.
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  They're not just taking care of the person.
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  They're you know, as they use the word the Yiddish type of
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  words called I use the words very difficult word to say.
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  It's called farragin. What it literally means is
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  you're willing that person will wishing that person well.
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  Well, you know. Guy's coming down.
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  I need a dollar. I need a order.
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  Give me an. Apple, No problem.
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  You give it to him, right? You see the guy who eats in his
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  pocket? Give the guy 1/4 smile.
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  He did his day. Yeah.
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  Who's going to ask you what you're doing tonight?
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  What you're eating? What's your?
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  Story All that is still good, but that's not the perfect
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  version of Khashim to you man to man.
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  Khashim to man to man is you who sees his brother become more
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  successful than him, right? Make more money than him going
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  through the same line of work and be more well known.
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  And he still says, I just want to call you and tell you I'm so
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  impressed. I'm proud of you.
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  That's rough. His younger brother imagine or
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  have someone have a niece that gets engaged before his order
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  gets engaged and he calls up and says, you know what, I'm so
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  happy for you and he's really happy for that person, right?
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  That's an example. That's a real novel of anthem
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  and kadoshim to you. So to pull the whole thing that
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  we did together in a few parts, pull on to 1.
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  I started with the fact that she says that this parashar
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  condition to you was told to the whole army sell together.
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  Why was it so significant? Because it's all who fed Torah.
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  Majority of the body of the Torah is dependent on kadoshim
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  to you. Do you mean to say most laws are
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  here? No, no, most laws are here.
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  What we mean to say is the real meat and potatoes of the tada,
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  the real development of a Jew based on tada happens here,
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  happens by Kadoshim to you. What does that mean?
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  Because Kadoshim to you is a, is a way of saying be better.
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  I can't tell you everything, I can't listen to you, everything.
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  And there are a lot of areas that you can get around, follow
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  the whole tada and still get around to a real development of
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  a person. Kadoshim to you means be better,
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  be holy. How can you expect me to be
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  holy, Kadoshani Because God is holy.
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  OK, very good. What are examples of being holy?
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  So let me explain and a person can eat and drink whatever they
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  want, follow, cut, shoot and still be extremely inappropriate
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  in the way to eat a drink with wine and meat, etcetera.
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  Be better than that, be great, be holy and watch what you eat
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  and be careful to remain holy person.
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  How you dress, where you go, all that.
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  And then when it comes to man to man, it's the exact same rules.
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  A person can check every box man to man another steal another
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  damage another hung. But I will really in a sense be
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  very destructive of the people without going against any laws
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  directly. And the Torah says kiddushim to
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  you. That means really be holy to
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  another person, and that means you are about another person.
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  And even more than that, you actually are happy for them and
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  you wish them well. You concern yourself with them,
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  you help them, and the whole full gamut of really being a
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  better person is expected of you.
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  We say the words could shame to you.
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  So really the theme is that every Jew has to have above all,
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  above the entire Torah. You need to have a compass.
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  Maybe it's built by your Torah knowledge and your upbringing
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  and your life and the combination.
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  But you need to have a compass and nobody else can help you
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  with. You need to have your own moral
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  compass told Hashem and told other people, and you have the
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  ability to say that yes, and that's a no.
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  That works for us and that doesn't work for us.
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  And you can convince me tomorrow how it's OK, but I know it's not
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  OK. All right?
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  You have to have that. You have to have that because
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  you will face through our life a job opportunity.
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  It's not right for you. You'll face a situation in life.
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  Someone's going to convince you to go to this place.
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  It's not for you and you're not going to have the answers.
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  Restaurant eat by, it's not for you.
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  Friends to be friendly with, no what conversation to get
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  involved in. Stop you and you won't won't
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  have the answers besides the tours 'cause they're shame to
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  you. If God told me to be better and
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  means I just say no to that, I should know how to say no to
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  that. That's the idea.
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  No, stop with this.