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Rabbi Moshe Haber Perashat Nisabim: the Jewish People's Collective Covenant and Guarantee 9.19.25 · Rabbi Moshe Haber - Daily Mussar/Weekly Perasha

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  Albert Shaw I tend to be my own cooler hem.
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  May I shame a looker hem? A Sherman opens up and says you
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  are standing, all of you are standing in front of God.
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  Rush ham, shift the hem. Zigna hem shot the hem.
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  Then words are saying your leaders, your elders, your
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  officers, then every Jew that he aides top of him, your babies
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  and your ham, your wives, the and all the converts among you,
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  the wood choppers, those are involved in the wood and those
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  who carry wood. He's going through the whole
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  government of Jews people categories you're standing at
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  say meet Sabim is a strong war for standing in order to enter
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  into a treaty, enter into a treaty with Hashem.
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  So there are multiple questions now.
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  We asked delivery Wednesday night and these are the
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  questions. Number one, what's new?
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  What kind of new treaty can the Jews people have with Hashem?
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  They were given the Torah almost 40 years prior.
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  They got it, they accepted it, over done with.
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  What kind of new treaty can they have?
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  More #2 Why is the structure of the treaty?
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  You're all standing cooler hem all as one, all of you in front
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  of Hashem. What's this?
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  Why is that the way you start off the tree?
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  Every other tree that we've had or matanzo, we didn't emphasize
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  the thirdly. Why is it spelling out each type
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  of Jew, this one, that one convert, the woman, the baby?
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  What are you doing? You want to make a treat with
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  the Jewish people? Every member of the Jewish
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  nation is entity tree, obviously.
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  Why are we spelling out each continent category?
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  These are the three questions to open up.
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  John. What's the treaty?
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  Why is it specifically standing in front of HM, And why is
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  spelling them out spelling out each one?
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  Then we'll share it when it goes on.
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  And he spells out the treaty even further.
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  He says the goal is in order for Hashem to make you a nation and
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  to be your God like he told you, like he swore the Rahman Sagna
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  Co. And he should know this treaty
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  doesn't stop here. This new thing, the Lord him
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  about the hymn. I know he could read the
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  Britazzo. It's not only with you, Kieta
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  Shayesh Nobu Emmanuel, you. It's the first time we've had
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  this. I'm making a treat you with
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  those who are Emmanuel and those who are here and those who are
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  not here. Us, those who are not here means
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  us this day and age. In other words, the treaty
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  included all the generations into the future.
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  OK, then he goes on to say, there might be some person among
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  us. Maybe there's a guy.
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  I believe there's words Penyesh, Bahrain, Ish or Ishah or
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  mushbahra or shebd. Might be a man or woman, a
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  family or a tribe who says inside the heart, I'm going to
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  do my thing, I'm going to continue my life the way I want.
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  Maybe there's someone who uses the words who has shortish
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  Porter Rushvlana's way of saying deep inside the sky, here's a
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  bad root inside of him. And he says to himself, I'm
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  going to do my thing. And I hear Moshe have been in
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  his treaty and all his strong words and I'm going to ignore
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  this person. I might say, says Moshe, man, I
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  give you a warning. That's news words Loyola shame
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  Slavach law. God will not hold back, not pull
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  any punches. Que AZ yashan afashan.
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  God will be very angry, leaking at all, and this play is revenge
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  and jealousy, so to speak, in this person.
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  And God will throw out this person, every one of his curses.
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  These are what the one sheriff says.
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  And God will erase so and so his name from under the heaven and
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  Hashem will make him a prime example.
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  And the basuk says these words. The people around, we're going
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  to ask what in the world happened to this guy?
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  What happened to these people is so bad.
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  What I shouldn't do, God turned over the world in this person
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  like he did to Saddam. This much threat to any
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  individual who thinks he could step out of this tree.
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  So tell me, what is this treaty? What's so signaling about this
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  tree? We had it without, we accepted
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  it. We have our laws, we keep them.
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  What is this treaty? What could be new?
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  Whatever you gave us, you gave. What can we know?
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  There's a very fundamental point and that is to disbleed this
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  tree according to the order Chaim Kliakar others was a new
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  idea to the to the what's a new idea?
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  Up until this point, every Jew had 613 mitzvahs, right?
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  We accept them at on to the By this point, as a unit, we
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  reaccepted this unit. Reaccepting meant we accepted
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  the constant of becoming out of the which means I have the
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  responsibility to worry about you.
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  You have the responsibility to worry about me.
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  In other words, as one unit to set it upon ourselves, not
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  simply you keep it to, I keep it to When you accept
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  responsibility to be a guarantor for each other, to be an adek,
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  you're accepting your job of bringing out the Torah to the
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  world. He has a difference.
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  If you have a job to keep it to, I have a job.
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  You do yours, I do more, but if you have to worry about me and I
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  have to worry about you, what it means is is that collectively we
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  need to bring Tara to this world.
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  That's how it switches. It's not just simply you decide
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  to be a guarantor, he changes your role as an acceptor of
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  Tara. No longer you are you obligated
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  simply to keep the Tara. Now you're obligated as a it's
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  called a keeper. You're someone who the Tara was
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  the positive, but you have to make sure it comes out.
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  So you need to make make sure that the Hayward does the right
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  and I need to make sure that the beta does the right.
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  He together need to make sure to do she will do it right.
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  This is how it switches when it goes from individuals to a unit,
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  from my own responsibility to my responsibility about you.
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  That's how it changes, changes the whole structure of Torah.
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  We are the being. We are guarantors now or changes
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  or changes. That's why Moshe Evan says
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  according to the shot, the men, the woman, the children, He
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  spells it out. Because every person has their
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  own role. Originally, if you gave me a
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  trial, only I'm a man. So if I'm a man, I don't have
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  certain woman laws. But once you gave me as a unit
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  deposited by all of us, the responsibility to worry about
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  each other. Now all of a sudden, I might be
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  a man, but I have the laws of woman as well.
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  I need to make sure my wife and my daughters do it right, and so
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  do you. We need to make sure that the
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  Torah is fulfilled in them with their laws, even though they
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  might not apply to me, but they are given to me because I am now
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  a safe keeper of the Torah. I need to make sure it's
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  fulfilled by all. That's an arev.
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  And the same thing is true with your children.
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  And that's how we spell out each kind of Jew.
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  Why we spell out each kind of Jew?
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  Because every person has their role in this broader delivery of
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  the Tudah. If it was just you, you do your
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  thing, whatever you are, we're all the same.
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  But now that it's collecting me, every person plays a role in the
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  landscape with the Jewish people.
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  And you know, the Jewish people are very colorful existence, our
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  nation and people in their minds often think, you know,
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  everyone's supposed to be a certain way and everyone should
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  be based so, so to speak, cookie cutter.
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  That's not how we were and definitely not how we should be.
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  We should have different stripes and different colors and
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  different ways and different styles, because collectively we
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  bring out the culture and the style of the Jewish people.
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  If you'd have us all one way, we would be all one way.
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  Because every guy's got a different character trait and
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  maybe a different sort of style of beliefs and a different, I'll
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  bring in different parents. It brings out all the flavor of
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  our nation. It brings out all the style that
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  we want to have. Not much shit.
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  I've been understanding with these words by spelling out each
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  person that's true when it comes to Torah itself 7 different
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  ways. Now why does mushroom go strong
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  and says if there's any guy who steps down the line and doesn't
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  want to accept this, this treaty, he's going to get the
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  Saddam punishment. He even uses the word Saddam in
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  the Basu. He says let's go over reading it
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  huh that that guy's breaking. Do you know he's the because
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  that guy is not just that's the point.
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  Let's read the words first go free the medics of the Falcon
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  outside the land will burn. It won't grow it won't be
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  planted. It won't grow came out be hot
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  Sodon Valmora. It'll be turned over like the
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  world is turned over by Saddam gender person.
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  So he's talking about a bigger of just one person, but it'll be
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  the same for one person. The reason is all of us because
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  you're no, it's only based on no, no, we're not going to get
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  the bunch because that one guy, any person, if it's a person, a
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  family, a tribe who decides to step out of line, they're going
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  to get this. Why so bad?
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  Because they're breaking the unit when I'm responsible for
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  that guy. So if I'm responsible for that
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  guy, the punishment, you are responsible.
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  But most of us try to help other people.
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  We can't change the world. So we try.
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  And this guy ignores us and his family ignores us.
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  And we look at that family and that guy as people who are
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  stepping out of this covenant, this treaty.
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  And because of that, they get the whole book thrown at them.
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  And the idea is, as you said before, Joe, because they are
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  breaking the entire unit. We all have responsibility for
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  each other. We're all doing it for each
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  other, and this guy is breaching it.
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  Now, how far this are the wood concept to go?
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  So I'll give you a classic example.
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  Today you come home and you're making Kedush.
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  Let's say you happen to have heard Kedush already or made
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  her, and then someone else walks into the room and didn't make
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  Kedush. You can say the baraka over
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  again if they can't read or say the baraka over again because
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  they need it. But how can I say the words I
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  shade, keep the shine on them stuff?
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  It's divano because as a unit, because as a unit, and they're
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  responsible. I'm responsible.
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  That's how far this unit concept goes.
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  That's how far you take it. It's so far to the degree that
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  we are literally responsible for each other, right?
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  This is a mindset that we have to have.
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  And by the way, it's the mindset going into Russia now.
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  How is it a monster going into Russia now?
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  My friend made this connection. I told him that's what I made
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  his connection. He said the rabbi to tell you a
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  great zaku to have during the season is to be an ish, a shahra
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  beam srikhino, a man whom the community needs.
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  You play a role in the community, maybe because you
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  raise good children or maybe more because you're involved in
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  the charity, maybe more because you're involved in Yeshua.
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  When you're involved in the customer organization or you
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  help out your school, you pitch in whatever.
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  Maybe you make your class into a class, whatever it may be, find
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  a spot and you're playing a role Hirabim.
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  Why? Because my share then is saying
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  to us very clearly, a major role of a Jewish person is to be part
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  of the covenant, to be part of the treaty, not simply the
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  Treaty of accepting the rather the Treaty of delivering the to
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  the whole world. And when you are a person who is
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  important to the Kaha or to the community, maybe even to your
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  family, God says I need this guy because he's fulfilling my wish.
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  My wish is that the Jews you was a collective unit deliver.
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  And this guy is helping other people and therefore he was
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  playing a role into the collective unit.
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  I need him. He's fitting right into the
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  covenant. I need him to exist and to
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  continue. So it's a hoot for us to be
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  involved in the Tibur. It helps us and it keeps us
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  alive. A10 It's a be my Yom Hayom
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  refers to citizen order Hayom Zora Shana Kulahem.
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  You can say based on this, how are you standing here today?
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  What makes you with us make it and maybe merit a good version
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  on a good year. If we are a part of Kulahem, if
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  we play a role into the community, that's just a little
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  bit of an idea. All right, here we go.
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  Nice. And one last point is that the
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  BASUK says that we're going to include all the people in this
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  covenant who are here today and all the people throughout the
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  generations and told them out and from a share every time
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  until today until further. Since when can you include a
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  treaty? Why would you include a Treaty
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  of people who were no were not around at the time?
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  It's a very important concept, which we said Wednesday night,
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  listen, this concept, it's a treated covenant.
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  No, right, OK, but that's it's true.
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  Each person is being entered into a covenant forever, but why
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  would he order math, right? That's I think that's each
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  person is being re entered at the time.
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  But while Mosheba his son and to us who live in 2025 into that
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  covenant, then I think it's a little different.
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  So I think the answer is, is this concept that each member of
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  the Jewish people plays a role is not simply for that
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  generation. It's every member of every
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  generation plays a role into the broader landscape of a Torah's
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  existence, which is something that you do today, which is
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  Jewish people 2000 years ago, Awlaki.
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  It's something that your son does today, which may have said
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  awlaki 1000 years ago. So it's not just fulfilling the
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  landscape this way during our generation, it's fulfilling the
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  landscape during the entire course of history, where every
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  single member of Almisail throughout history, we're giving
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  a task to play a role to add to the landscape and to change the
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  direction of the Jewish people. So you have to know how
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  important your job just became. Based now Prasha, 10.
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  It's everybody, the men, the women, the children, the babies
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  during God's generation, during our generation, 1000 years ago,
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  20 years ago, 100 years ago, it doesn't make a difference.
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  It's all over the course of history future too, our children
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  and grandchildren. Every single individual of the
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  Jewish people has a stern message and a certain job on the
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  map. And he's not only helping
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  himself in the process, he's helping our entire nation.
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  So you have to understand your responsibility is far greater
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  than it was until now. I don't remember the Gemara
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  exactly. I have to get this if I ever see
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  these words. You can over Shabbat, but the
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  Gemara writes that pre this tree, pre this type of
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  collective treaty, every Jewish person have like 1 burden of
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  responsibility. After if you multiply this, or
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  are you worried about you and you worry about me and I worry
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  about the next friend here, it ends up being hundreds and
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  thousands and hundreds and hundreds of thousands of burdens
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  of responsibility. That's on you and I, maybe
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  millions. I get the am I correctly?
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  I have to worry about every single Jew, right?
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  My family, our community, the Jewish people by a large and
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  hold in America and hold Jewish world, which therefore I'll tell
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  you how you play this out. If I would let's say as Shalom
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  as a Jew with the Kiba be caught on TVI don't know saying not the
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  best language, yelling at some men to your language, yelling at
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  some men and it goes viral. As they say today, you can have
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  an impact and you can play a role in the whole Jewish world,
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  right? And the process you to be
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  messing up in every single level of your treaty to Hashem, which
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  is an absolute disaster. How about the opposite?
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  If I do something nice that goes viral, then I can change the
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  whole Jewish world and I am fulfilling my treaty to every
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  single Jew that I accepted upon. You have to understand how
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  important your burden is and how important your responsibility
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  is. It's collective, it's huge, and
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  it's a major change. So the reason what Chevron gave
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  us his treaty is because he's changing the face of our people
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  and changing the job. And you and I have, as you said,
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  when you go into the Shana, you're standing strong.
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  You want to be standing strong. Is that the Shim?
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  Many more years to come. So long as you are a member of
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  the COW. We don't try to isolate
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  ourselves. Stop it.