שיחת חיזוק (11) בטלפון (פרשת כי ויקרא, סוד התפילה, מוסר, שמחה אמיתית ) בתכנית TorahMates

0:00Hashem, Hashem, Na'aseh v'Natzliach. We're going to read a bit of Parashat Vayikra, a new book. Last week we finished the book of Shemot. And we saw that in the last month, the month and a half actually, that we talked a lot about the issue of the Mishkan, the construction of the Mishkan, and all the small details, the wisdom, the Holy Spirit that the Holy One gave to Bezalel, and really amazing things. Now, the end of Shevuah, Shevuah Shavar, Shevuah Shavar, Shevuah Shavar, Shevuah Shavar, Shevuah Shavar, Shevuah Shavar, Shevuah Shavar, Shevuah Shavar, min ha-bakar o min ha-tzon, takrivu et korbanot b'nechem. So, first of all, we understand here that after the month and a half that we spent learning all the small details of the Mishkan, they finally finished; they built the Mishkan, but everyone is waiting outside for the grand opening. The fact that the entire Jewish people are outside, and no one is inside, I understand.

1:23But the fact that Moshe Rabbeinu himself is also waiting for them, it's a bit hard to understand. He built it. It's like you're building a building, you're building the Empire State Building, and no one enters inside until there's permission for everyone. It's like it's open to everyone; they make the grand opening. So we understand it in the first word, which means, if you pay attention to the Chumash, or if you pay attention to the Torah book on Shabbat, Look, the word "Vayikra" is written Vav, Yud, Kuf, Resh, Aleph. But the Aleph is a small Aleph. The Aleph is a small Aleph. Now, why is it a small Aleph? Now, we know that everything in the Torah has a reason. Now, in another month or so, something like that, We will read a portion, a portion of Balak, and we will recognize Bilaam HaRasha. Bilaam, who was also a prophet. And when G-d called Bilaam, He also spoke to him. Not like Moshe, but He spoke to him. In any case, he was a prophet. So he also uses this word, but he uses Vayikar instead of Vayikra.

2:51He uses the word "vayikar." So now, who was really Bilaam? We learned a little more about him a few months ago, but the main thing is that Bilaam was the prophet of the Goyim, and the reason that G-d saved him is that the Goyim wouldn't come when the Mashiach would come, and with all kinds of things, no, why? It's clear that the people of Israel are k'doshim. Yes. with all sorts of instructions. Obviously, the Jewish people were holy to Moshe Rabbeinu, who was with us, then G-d can tell them, this is against what G-d created, because if you tell him, okay, I created Moshe Rabbeinu for the Jewish people, and I gave you Bilaam, and Bilaam wasn't just a prophet, Bilaam had power that even Moshe Rabbeinu didn't have. Bilaam knew the moment that G-d, he was, as it were, selfish. Or in anger, in anger is better to say, he has anger,

3:52There are three hours in the first three hours of the day in which there is a moment that the Holy One, Blessed be He, has anger. And in this anger, it's like He's judging the nations of the world and the people of Israel. And so they asked, How much is a second? So one of the sages says, a second is exactly how much time it takes you to say, "a second is a second." But then, there's more that they say in Masechet Avodah Zarah; they give explanations that, in the end, they say that it's one part of fifteen of a second. Like one fifteenth of a second. It's like a very short time. that you can't even pay attention to, not even a second. And Bilaam was the only person in the world who knew exactly when this moment was. And he was using this knowledge, that if he was cursing someone, then G-d would allow it to happen. Because of this, in the Parashat Balak, we learn that he tried to curse the people of Israel three times,

5:20But G-d didn't give us that. Because of that, every day, after, if you pay attention, the Shacharit prayer, we have the 13 main things. But after that, we have the 10 Zechirot. So one of these Zechirot, it says, "...and what they will do to our fathers, for the sake of the goodness of G-d." What is it really? that Balak and Bilaam planned to destroy the people of Israel, and through this commandment. And really, G-d gave Bilaam the strength to do it. But because the people of Israel are the chosen people, they are the chosen son of G-d, G-d says, I am not a person who cannot overcome desires and things like that. I control everything. So even at this moment that I have anger, like from the beginning, like from all generations, it was always like that.

6:28B'zman sh'ata mekalel, lo yihe. Az ke'ilu afilu et ko'ach she'natati lecha, lo otel lecha. V'ani hofech, bimkom ze, ani hofech et kol ma she'ata omer le'bracha. Az ze ke'ilu le'harot le'am Yisrael, kama, bedarga kama g'vohah, HaKadosh Baruch Hu ohev otanu, she'afilu b'zman, she'natan ko'ach le'Bil'am, hu sam ko'ach be'emet ba'teva. that if a person knows such a thing, he can call someone, he says, I will change the nature. Why? I will change the nature for the people of Israel. So we need to remember this every day, in order to understand why we need to love, and why we really have to love HaKadosh Baruch Hu. But as we learned last week, and a few weeks ago, that it is impossible to reach the love of Hashem without yirah. But in any case, We understand here that Bilaam had great power, but when G-d called him, He said "Vayikar." So, the Ba'al HaTurim says that the reason He calls him "Vayikar," and to Moshe He says "Vayikra," is because when G-d called Moshe, He called him with love.

7:44Even though it was a very loud voice, and the voice of G-d was frightening, and no one except Moshe Rabbeinu could hear Him. Moshe Rabbeinu was the only one who could hear the voice of G-d. But even this would happen to Moshe, like He would say to him, "Moshe, Moshe," and Moshe would always say, "Here I am," like I'm ready to do what You want, and like they had a very good connection and love. But when G-d would speak to Bilaam, הוא לא כל כך התלהם לדבר איתו. אפילו שהוא נתן לו כוח. אפילו שהוא היה נביא. הוא היה נביא והוא נתן לו את הכוח הזה רק בשביל שלא יהיה איזה תירוץ לגויים למה הם לא עשו תשובה, למה לא נהיו בני נח. עכשיו זה מסביר למה יש את האל"ף פה ואין את האל"ף בבלעם. וזה לא מסביר למה האל"ף הזאת היא קטנה. האל"ף הקטנה זה דבר ממש מדהים. Chazal explain to us that Moshe Rabbeinu, the greatest of the greats, spoke to G-d face to face. He received the Torah and gave it to the people of Israel, the Torah Shebichtav, the written Torah, and the Torah Sheba'al Peh, the oral Torah. He took the people of Israel out of Egypt. Anything you want. He was the greatest person in the world.

9:05He saw the Torah when G-d gave it to him. He said to Him, "But it's not fair that I'm a prophet, and Bilaam is a prophet. So why does it come to me again and again, and not to him? Because maybe he's so sad, and he has so much anger, so much that it's impossible to even understand, that he almost looks at himself like Bilaam." And Bilaam is a wicked man. That's why Chazal tell us, when he went to Mount Sinai, HaKadosh Baruch Hu saw everything. He saw the past, the future. He saw the Garden of Eden, the Gehenom. He saw many angels, all kinds of amazing things. And when he saw the Gehenom, he said to HaKadosh Baruch Hu, what is this thing? He said, this is where all the wicked people go. He sent all the robbers; he sent them there. At this moment, Chazal say that Moshe Rabbeinu was overcome with fear and couldn't stop running from it. Until HaKadosh Baruch Hu reached him and said to him, "Don't worry, you won't go there." Like Moshe Rabbeinu, he didn't know if there was a chance that he would go there. Moshe Rabbeinu...

10:29No, we, ordinary people, need to do something. Moshe Rabbeinu. This is something that is a bit hard to understand, but we have to think about it. We have to think about something like this because, really, a person who thinks he's okay, he's not okay. A person who doesn't think he's okay, there's a chance he'll be okay. There is a risk, don't tell him that. It could be that he has problems. Exactly. Now Moshe Rabbeinu shows us something amazing here. So HaKadosh Baruch Hu said to him, No, write the aleph. I want to give you the aleph. So Moshe Rabbeinu said to Him, Please HaKadosh Baruch Hu, at least let me make this aleph small. That maybe they wouldn't pay attention to it. Maybe they wouldn't pay attention to this aleph. So... No, it's written, in my book it's written in a small letter. There is and there is, there is and there is, there is sometimes, yes, there is and there is. So, yes, in this book it's a small letter, we start. After that, we also understand, I heard it from Rabbi Nissim Yagen, zekher tzadik livrachah, he made a very nice comment on this part of the book.

11:53He says, if you notice now, Moshe Rabbeinu is outside with everyone. He's outside with everyone. Because why didn't he come in? He says that if Moshe Rabbeinu had come in, into the Ohel Moed, into the Mishkan there, without the Holy One having called him, even a burning candle would have been better than him. Why? Because, as the Gemara says, that a wise student who has Torah or mitzvot like Moshe Rabbeinu, and he doesn't have good middot (character traits), will have a better life than him. This is something that we really need to understand because unfortunately today many people learn all kinds of old stories, they learn Torah, they learn parashat hashavua, Gemara, all kinds of beautiful things, they know all the halachot ba'al peh (by heart), on the table, etc. But being human beings, we don't always learn. That's why Rabbi Yisrael Salanter, he really did amazing things, not only from his learning, but from his actions. Until now, that I think that... parashat hashavua, Gemara, all kinds of beautiful things, they know all the halachot ba'al peh (by heart), on the table, etc. But being human beings, we don't always learn. That's why Rabbi Yisrael Salanter, he really did amazing things, not only from his learning, but from his actions. Until now, that I think that...

13:15I told you this story, but this story is really worth understanding. One day, Rabbi Yisrael Salanter was on the train with his students, and he was at one of the stations. He took out his hand outside, and a blanket fell. One of his blankets fell. So he went outside to retrieve this blanket, and while he was trying to retrieve the blanket, he hears the bell of the train, which is moving. So what did he do? He took off the second blanket and threw it in the same place as the first blanket and entered the train. So the people of Shlomo say to him, "Dear Rabbi, the first blanket fell, it's not your fault. But why did you throw the second one?" He said, "I understood that I can't enjoy from one blanket. So I said, at least..." that the person who found this blanket will at least have a partner who will enjoy the blanket as much as I enjoyed it. This is in a second, in a second, in a second. Just to tell the story, it took us a few minutes. In a second, in a reflex. Straight away, he has the wisdom of the heart. Straight away. It's really like, this is what... This is really the knowledge of Torah. This is what makes a person a person, as the Torah says, to be a person.

14:44So he thinks all the time about how to behave. Exactly. So because of that, in the parasha now, we understand that Moshe Rabbeinu is not just a slave, and not just that he is a great Israelite, but he has good standards, and he shows us that it is impossible to enter a place without being invited. Because of that, even a person, the owner of the house, is forbidden. For example, when he goes back to the beit knesset, or every time, the pastor goes back to the beit knesset, On Friday, he knows that his wife is inside. He needs to knock on the door before entering his house. Knock on the door and prepare her so that they will be ready, even if it's his house. Why? Because it's a good measure. Maybe she's not ready. Maybe there's a conversation, and it's not good that he hears her. All kinds of things. A person needs to have good measures. Because of this, the second verse, the Holy One tells us... v'amar ta'aleh adam ki takriv mikem korban la'Adonai. So this verse says that man will take the sacrifice. Why doesn't it say man? If you notice, in the whole Torah, every time we talk about the bringing of a sacrifice, it says adam. It doesn't say ish. But here it says adam. Why adam? G-d says to us,

16:09be a man. If you want to bring a sacrifice, first of all, be a man. First of all, be a man. What does it mean to be a man? Not that you'll be a man. Not that you'll be a man with everyone, buy everyone a round. You'll have good meals, you'll work on yourself. Why? If you don't have good meals, and you're in the middle of a prayer, you're just talking to the guys, playing with the phone, and that, your sacrifice doesn't count for anything. Nothing is equivalent. Because of this, at the beginning of the verse, when it says, "He will give you a sacrifice for Hashem," it reminds us of the name of Hashem. But at the end of that verse, that verse, "You will give your sacrifice," once again, to give the sacrifice, it says twice in that verse, it's the second verse in the parasha. It says, the first time, when it says, to give the sacrifice, it's a sacrifice for Hashem. The second time, at the end of the verse, it says, "You will give your sacrifice." Why doesn't it mention the name of G-d again? Here Chazal explains something amazing to us. They say, if you are a human being, if you have good habits, and you behave like a human being, then the sacrifice is for G-d. G-d will receive your sacrifice. He doesn't need it, but He will receive it. Why? Because you are a human being, you make a real teshuvah.

17:32But if you don't behave like a person, the korban is your korban. You're the korban. You just killed someone, and that's it. You killed a woman, and she's still yours. It's not mine. They’re not... What's the word? What's the word? What's the word? It's like, you know, how a person behaves. His actions, his behavior. How he behaves. How he... How he... How he... We're thinking about others, about himself. How does the Torah really exist? Yes. if we are dealing with a beautiful woman or a beautiful child, this is how beautiful they are, this is not good. This is not called giving, this is not called quantity. Yes. This is not good. It can be one person who makes his wife a matanah, talks to her, she is very beautiful. It can be one person who makes his wife a matanah, talks to her, she is beautiful.

19:01Yes, yes, yes, 100%. Vakar Baruch. So, the matter of the middot, the matter of... A lot of people say to themselves, listen, why do I have to keep all the Shabbat and prayers and all these things? I'm a good person. i'm a good person. So I think that, like, the Creator thinks that I'm a good person, and that's the only thing He wants from me. Yes, that's it. So now, how can you understand that? How can you understand why this person, who thinks he's a good person, makes a very serious mistake? Because a person... Really, without Torah, he doesn't know what is good. So when you ask them how do we know what is good, we ourselves don't know. We ourselves don't know what is good. We don't have a minimal understanding of what is good. The Rambam says that everything that a person normally wants and thinks is good, is not good.

20:21What does a person want? He wants a lot of money. A lot of money is not good. Why? Because a lot of money is the biggest test there is. A test of wealth is harder than a test of poverty. He has a lot of responsibilities. He puts himself in a lot of danger. What else do we want? We want women. We want a new wife every day. No, it's also not good. Of course it's not good. We don't need to explain why. What else do we want? We want honor. The Holy One tells us that a person who worships honor, honor comes from him. And a person who has that kind of pride, he and Hashem cannot be in the same place. Why? Because the Creator says, "I am Hashem," and with all the honor that he seeks and all the honor that he wants, he himself thinks that he is the Creator. So it is impossible that there are two Elokim. I know that I am really Hashem, and he thinks that he is Hashem. So we cannot be in the same place.

21:24So the honor that we're looking for all our lives, it's not good. And because of that, Chazal teaches us that there are three greatest loves. It's money, sex, like arayot, and honor. And love, from all the loves that exist, whether it's money, whether it's other things, the love, the only one, that doesn't weaken when you're an adult, doesn't become weaker, it just becomes stronger and just grows, is the love of honor. The love of honor only increases. Only increases. Why? If a person has money, but when he's 80, he doesn't care about money. He doesn't care about money. A person knows, I have a few years here, if I have 100 million or 102, it doesn't matter. I have what I have, I have what I have. He's already at the age of 80, he already understands that he can't take the money with him.

22:33So the love of money, even if it's action and that, but he doesn't have the same love as he had when he was between 30 or 40. The love of women, it doesn't matter to him. He says, what am I going to do with them? I'm not between 30, I'm not between 25. Eh, it's women, women. But the love of honor, the person, if he doesn't work on it, he doesn't work on this bad middah, it's just increasing and increasing and increasing. And slowly, slowly, he gets to the point where even the Gemara says, even his family doesn't tolerate him. Even a person who has pride, even his family doesn't tolerate him. But from my point of view, this son of his father is obliged to tolerate him.

23:35and even if he is an alcoholic, he should respect him like his father who is a great Rabbi. The same respect you have for him. Depends. Depends. No, it's not that simple. It's not that true. The thing is that if this father or this mother tells their son to go against the Torah, they don't consider... They don't consider father and mother to respect them. I don't know if there's anything special about him, but if anything happens to me, I'm done. Yes, as long as the father doesn't tell the child to do things against the Torah, yes, you have to give him respect. Yes, you have to give him respect, 100%. But that's not what we're talking about. What we're talking about is the level of respect, the problem, the problem, especially in our generation, the problem is that people took the Ten Commandments.

24:49And they said, okay, that's all the 10 words, okay. There are some that suit me, there are some that don't suit me. Shabbat, not so much. Kadosh Baruch Hu, okay, that's fine, I believe in Kadosh Baruch Hu that I want. To steal, okay, I'm not a thief, I'm not a thief. To steal, I don't care about anyone. So why should I be a thief? But to accept the Aseret HaDibrot with you, that's one crime. Why? Because in any case, most people, in a certain way, will be a father or a mother. So they say, this is already relevant to me. I'm a father or a mother. In any situation in my life, this will be relevant to me. And the last thing, the word "kavod." Oh, the word "kavod," I like it, I want kavod. So they made the whole Torah, the whole Torah, 300,000 letters, 38,000 I think, or 300,800 letters. It was just the Torah in writing, and the whole Torah in one word, which has no end, they summed it up in three words. So this is the problem: when a person does not listen to Chazal, he does not listen to our sages, may they be blessed.

26:02והוא מתחיל להמציא דברים, אז אפשר להבין למה האדם הזה אין לו מושג מינימלי מה זה טוב. בגלל שכל הדברים שהוא חושב שהם טובים, הם לא טובים. הדרך היחידה שאנחנו נדע מה זה טוב, זה דרך ההוראות שיש לנו בתוך התורה. למה אנחנו יודעים שהתורה היא צודקת? בגלל שהתורה היא גם הוראה. הוראה מהקב"ה. How to live. How to be a person. How to behave. How to be happy. How to be happy with everything you have. How to get to the purpose of life. How to get to the next world. These are the instructions for everything and everything you want in your life. Whether it's business, whether it's marriage, whether it's raising children, whether it's everything you want. Everything is in the Torah. Everything. Even the conversation we have now is in the Torah. We just need to know how to find it.

27:03Everything is in the Torah. And the instructions on how to be a person—this is the simplest thing you can find. Why? In every parasha, in every parasha in the Torah, you can find something that will teach you about middot. In every parasha. And I imagine that the sages can always find this in every verse. But I'm telling you, for sure, in every parasha, you will find something that will teach you about our middot. Why? Because the... The Vilna Gaon said that middot are the whole person. It's the whole person. It's like the purpose of life of a person. A person can study Torah his whole life, and if he doesn't have good middot, He doesn't deserve anything. A person who has good middot but without Torah, he also doesn't deserve anything. And really, he can't reach perfect middot without the Torah. Maybe he can be a happy person, that's a good middah. Maybe he can be a calm person, not frustrated, that's also a good middah. But a perfect person, there's no chance. There's no chance without Torah. Why? Because a person has desires.

28:15And without the Torah, he can't overcome these desires. Why? Because without the Torah, he can't reach yirat shamayim. And without yirat shamayim, he is not different from a beast. Even a beast is afraid of Hashem. So, a person, the Gemara says, a person who doesn't have yirat shamayim, you can't trust him. You can't even be in a room alone with him. Why? Because if he doesn't have fear of God, he doesn't believe, he doesn't have anything, then he might think that he is the world. He is the creator, he is the world, he is everything. So he doesn't have fear to do what he wants. So what does it say? It is forbidden to be alone with this man; he might kill you. It sounds a bit harsh, but it is the truth. It is the religion of Torah. So we need to understand that good conditions cannot be reached without the Torah. because every person who wakes up in the morning doesn't think he's bad. Everyone thinks they're good. There's no person in the world, in all of history, including all the corrupt people, like Hitler (yimach shemo vezichro), or Haman. Everyone thinks they're good. Everyone thinks they're doing good deeds. Hitler, if you read—don't waste your time—but the book he wrote,

29:39almost 80 years ago, or 70-something years ago, in those days, he sold 12 million books. 12 million books he sold. That, even today, is a big number to sell. 12 million books in those days is even more; it's like selling 200 million books. There's no one in the world that does it, except for this story of Harry Potter, but there's nothing like that. Even that doesn't seem like he bought 200 million books. I don't know how much he bought. But in any case, it's like he bought 22 million books, and in this whole book, this little book, this nonsense, he explains to the world how good his way is, how much he does good to the world, and he tries to help the world. So really, he thinks that killing all the Jews... ומיליוני גויים, והרג חמישים מיליון אנשים, אם לא יותר, הוא בעצמו קם כל בוקר שמח. בגלל שהוא חושב שהוא מועיל לעולם. אז אם בן אדם כזה, רשע מרושע, שאפילו בן אדם טיפה שיכול להבין שהבן אדם הזה רשע מרושע, אם בן אדם כזה חושב שהוא טוב,

31:05So there is no person in the world who does not have a Torah that can think that the good that he thinks is really the right way. There is no such thing. The only way, we need to know the instructions from the One who created us. The One who created the world. This is what we need to understand. So now, why will G-d invest so much in the Torah, which we know that there isn't even an extra word in the entire Torah, why will G-d invest so much on the matter of sacrifices? We don't have sacrifices today. But the Torah is eternal. The Torah is relevant to all generations. In Masechet Megillah, Masechet Megillah, It is written that there were forty-eight prophets who were men and seven who were women, which is written about them in the Torah. But really, in all the generations, there was a double number of those who came out of Egypt, more than 1,200,000 prophets.

32:29There were more than a million prophets, 1,200,000 prophets in history, but we only know 55—7 women and 48 men. So the Gemara asks, what happened to all of these? Were they bad prophets? Did they make mistakes? Why isn't it written about them in the Torah, in the Tanakh, in the Gemara, in all kinds of places? Why? They don't even know their names. A million! It's not like 50 or 60, which is less than 3 or 4. It's a million! We only know 55. So the Gemara says that those who are written about, it's because everything they said is relevant to the world—to every generation and to the world.

33:30All that is written that came out of these prophets is relevant to us today. But those, the millions that are not written, that we don't know who they are, it's because their prophecy is only relevant to their generation. If it's before... If it's 2,500 years ago, if it's 3,000 years ago, it's only relevant to their generation. So if it's relevant to their generation, it doesn't belong in the Torah. You don't need to know, because I learned it. So, until next time, we need to understand that if what the prophets said is relevant to every generation, then of course it's relevant to us today. And even more, If we read the parashat of Vayikra today, which is written about sacrifices, then it is clear that there is something in the sacrifices that is relevant to us today. What is relevant today? So, it is clear that, you know, every day, in the prayer of Shacharit, before the Shema Yisrael, we pray, Ribono Shel Olam, You allowed us to sacrifice a korban tamid in its time,

34:48ולהיות כהנים בעבודתם ולוויים בדוכנם וישראל במעמדם. אז בסוף החלק הזה הוא אומר, הוא מזכיר פסוק, הוא אומר: "ואתה אמרת ונשלמה פרים שפתינו". "ונשלמה פרים שפתינו" זה מנביא הושע, פסוק יד:ג. He says, the prophet says to us, that G-d promises us, that when we don't have a Temple, we won't have the possibility to make sacrifices. So how can we forgive our sins? How can we repent? How can we say to G-d, "I'm sorry"? Yes, but not everyone is a korbon. Even great sages don't learn the korbonot every day. So what does he say? He says we will pay for it. Yes, but the verse says that we will pay for it. We will pay for it. We will pay for it. Instead of the korbon, what comes out of our tongues? What comes out of our tongues? Prayer.

36:14The prayer will come instead of the sacrifices. Every time you pray, whether it's a Shacharit, whether it's a Mincha, whether it's an Arvit, it's instead of the sacrifice. But like the sacrifice, that if a person wasn't a person, When there was a sacrifice, it was a sacrifice for Shogeg. Like the passing of Shogeg. The sin of Shogeg. Not intentionally. If a person had Shabbat in Mezid, he had to die. There is no sacrifice. There is no punishment for this person. A person who is Mechalel Shabbat, they don't receive his sacrifice. They receive a sacrifice of a Goy, but they don't receive a sacrifice of a person who is Mechalel Shabbat. Just so you know, the degree of the sacrifice is a very big thing. But how hard it is to be Mechalel Shabbat. A goy can make a sacrifice, but someone who is Mechalel Shabbat cannot make a sacrifice. If someone is Mechalel Shabbat, a goy is not Mechalel Shabbat. 100%.

37:25But the point here is that the Shulchan Aruch says seven times, and the Gemara says many times, and the Torah says many times, maybe twelve times, that a person who is Mechalel Shabbat is a goy for everything. Not considered a Jew. But we don't understand that if a person is Mechalel Shabbat, he's like a goy. He's not a goy. A goy is better than him. This is Mustafa, who keeps the seven mitzvot Bnei Noach. or Richard, who preserves the seven commandments of Noah, he has a part in the next world. But, and he's a goy. But a Jew, who was born a Jew, and is Mechalel Shabbat, he's considered worse than this goy. He can't be a goy. He's worse than the goy. He doesn't have a part in the next world. And his sacrifice, they don't accept it. So how is it related to us? It's related to us because we understand that that G-d says to us here, before you brought the sacrifice, you made a mistake by accident, unintentionally. You didn't know it was a mistake. You didn't know that it was really Shabbat. You thought it was another Friday. You didn't know that it was Shabbat. So you made a mistake unintentionally. Or it was a reflex. Or you didn't know that this food was not kosher. You didn't check. Unintentionally. And you have done teshuvah (repentance), you were angry about all this mistake, you promise not to do it again, and so on.

38:53You become a person, then I will receive your sacrifice because you had a purpose. But if you are not a person, the sacrifice is your sacrifice, not Mine. It's just your life, it doesn't matter. The same thing with our prayer. Our prayer is instead of the sacrifice. If a person goes to the Beit Knesset, he prays alone, and he prays like a robot. He just hears the words, doesn't understand anything, doesn't pay attention. It's like a process. Just a process. He just waits until he finishes the prayer because he has a meeting with some contractor, or with some customer, or with all kinds of things. He thinks about the meeting; he doesn't think about Hashem. He doesn't believe that Hashem is next to him now, listening to the prayer. Next to him, not up, He's next to him. He's always next to Hashem. But especially when he's praying. He doesn't pay attention to it.

39:53But that's why we're learning, brother. That's why we're learning. We're learning, we're learning. If it was easy, then all of us wouldn't even have to learn. Because it's not easy, HaKadosh Baruch Hu, because it's not easy, exactly, Chazak U'Baruch, because it's not easy, that's why Chazal tell us, and you'll come here day and night. We need to learn Torah during the day and also at night, because it's not easy. It's not easy to be a Jew. My friend, my friend, Chazan Meir Azulay, says it's not easy to be a simple Jew. It's not easy. It's not easy, but I say it's clear that he didn't make a mistake. Exactly. Exactly. But we need to learn these things, because if we don't learn, we have no chance. If we don't learn... And the Mashiach comes and says, what about your prayer? You say, oh, prayer? What is prayer? So we don't have a chance. We don't have a chance. We have to learn so that we can do it. You can't be people who just hear things and say, oh, it's not for me. No, no, it's ten words, no, not for me. Give me the Brit Milah, give me two. Give me two and then I'll keep it for myself. 613 commandments, no, no, it's not for me. Give me one or two. It's like something so easy, so nice.

41:21What do you have? I'll wash my hands, okay? I'll take my hands off. What else is there? Or a blessing before eating, that's not too much for me. What else is there? Or to make a blessing after I leave the services, okay, that's fine. It takes 30 seconds, I'll do it. Okay? Listen to yourself. It's not ShopRite. We're not, HaKadosh Baruch Hu, it's not a supermarket. We choose what we want. It's clear that it's not easy. But because of that, the reward is so great. The reward is very great, but the punishment is also very great. It is as if God created against it. There is no such thing. So we need to understand. A person needs to understand that the sacrifices are our prayers. But if our prayers are like a robot, and we don't really think about Hashem, not really... think about the things we've done, and when we make a confession, we don't say sorry. When we make a confession, we don't really believe that Hashem really listens to every word we say. Instead, we play on the phone, or we see who finished, who didn't finish. If we don't have kavana, the prayer doesn't work. It's not worth anything. Tefillah, tefillah, tefillah. Yes. Because I'm telling you, tefillah, tefillah, tefillah,

42:47You can't say, right? You learn from scratch. To learn, not to say. No, this is in Masechet Berachot. In Gemara Masechet Berachot, we learn from Chana many of the halachot that we know today about prayer. First thing, a person needs to move his lips when he prays. He can't just read with his eyes. It's not worth anything. That's the first thing. Second thing... Secondly, we learn that we need to say the words and get to the point where we ourselves hear ourselves, but not at a volume where a person next to us hears and it bothers him. But you need to hear yourself. You need to hear yourself, and it needs to be clear. If you hear yourself like this, you're more focused on it.

43:58100%, of course, because of that, because of that, Rav Avigdor Nebenzahl said, Rav Avigdor Nebenzahl said that even when he does a simple blessing, that even a child in the first grade knows it by heart, like the blessing of the food, he would look at the words. I look at the words. Why? The blessing, the blessing of the food is only for you. The blessing of the food, I think we learned it, but the blessing of the food is greater than all the blessings. Even greater than the Amidah and Kriyat Shema. Yes, even greater than the Kriyat Shema and the Amidah. But he says that even such a blessing that we all know you have on your mouth, at least in his generation, So, no, that's what he said at the end of the meal. So he says, like, he looks at the words. He looks at the words. It's very important to look at the words. It's very important to lower your tone. It's very important to listen to yourself. Not just to be like, you finished. No, at the end of the meal, you can say it in a loud voice. Of course. If you see in the Gemara, in the Gemara it's written that everyone says it in a loud voice. No, not like today when they say it in Lachash.

45:10No, no, but there are a lot of people who say it in lachash. At the beginning of the meal, they say the birkat, they say all this part in a ram kol, and then after that, they start the whole blessing, and they say the whole blessing in lachash. Really, it's okay, but it needs to be enough for them to hear themselves. First thing, and second thing, really, in Gemara, when we talk about the blessing of the food, Rabbi Yehuda HaNasi says that they read it in every ram kol. And really, if there is an invitation, if there is an invitation, it's important to give it to someone who has a big heart, who likes to give. Why would he give? Because in the Birkat Hamazon, they ask for all kinds of things. The haman will come out like this, will make peace between us, will break the soul, will break the body, and so on and so forth. So he says, if this man is a kamtzan, So he really doesn't have an intention for everyone. He only has an intention for himself. When he says healing of the soul, he only says healing of the soul for himself. When he says penance, he only says for himself. When he says all kinds of good things, he only says for himself. So if this person is a kamtzan and he has bad intentions, don't let him read the Birkat Hamazon for your household.

46:28But if this person is really a large person, a person who likes to give, a person with good intentions, then this is a person who deserves to be given the honor of reciting the Birkat Hamazon. But in any case... No, not the blessing. The blessing is for everyone. Yes, but in the Gemara they say that one can take everyone out of the obligation. Yes, but you have to accept... I'm trying to say... It's not like everyone... It's possible for a woman... Yes, but the way they would do it in the Gemara, which they know more than us, is that one can bless for everyone if he has proper intent. Because of that, it needs to be a certain person. It can't be someone from Am Yisrael who doesn't know how to read. It needs to be a certain person who knows the Torah and the mitzvot, who knows how to read, who knows how to focus on everyone, who knows that he needs to focus on everyone, who knows how many halachot are necessary in the meal. It's not... A lot of people give it to a person who is a leader for honor, but it's not the most correct step if this person doesn't keep the mitzvot. Because the prayer of a person who desecrates Shabbat is detestable to Hashem.

47:47For the sake of G-d. So it's not... And we also learn in the Gemara Masechet Sotah. Yes, Masechet Sotah, I think it's page 16, something like that. That when there is a Knesset that gives a chazan who is not an "agun" person, to be the chazan, there is no person in the world that G-d hates more than this person. And this person brings a curse on the entire Knesset. So, unfortunately, in our generation, a lot of people care about honor. No, he's a good person, he contributes a lot to the Knesset. No, no, there's no other problem. No, honor. A lot of people make great contributions. Honor. Honor. Why not? Honor. Everything goes back to honor. He contributes a lot, so we have to give him honor. Okay, so everything goes to kavod. This is what connects everything to this portion. You understand that everything, this love, this bad attitude of kavod, is something, it's an amazing thing. How many houses it destroys, how many families, how many businesses, everything it destroys. But it also destroys the synagogue for us. Why? Because if the synagogue is so religious, and there's a person who contributes a little money,

49:13So we give him kavod, he will be a chazan. This person is desecrating Shabbat. They don't understand that they are not giving him any honor, and it is worthless. First of all, he is causing himself to receive a curse from Hashem. And secondly, also HaKadosh Baruch Hu punishes the whole community because they gave such a person honor to be a chazan. So we need to be really careful with these things. It is forbidden for any person to be a chazan. This person needs to be a hagun. Even if he is a goy, a goy with a knife, it is forbidden to be a chazan. So being a chazan is a big deal. It is not just like we do it today. Every day there is a new chazan. We need to be really careful with this thing. Because our prayer is our way to connect with G-d, it's really, really important to connect with G-d through prayer. And we learned today a few things about the issue of Judaism, of prayer, and all kinds of nice things from Rabbi Ephraim. He says that a person, a person,

50:26If you see the letters of Adam, it's Aleph, Dalet, Mem Sofit. But if you see, use the letters, the spelling. The spelling is like how you write the letter Aleph. Aleph is Aleph, Lamed, Pei. Dalet is Dalet, Lamed, Taf. And Mem is Mem, Mem. So now you have Lamed, so the spelling of the word Adam... It prays. Lamed, lamed, mem, pei, taf. You use these words, so mem, taf, pei, lamed, lamed. So it prays. So the blood, we understand, from the Gemara, Masechet Yevamot, page 61, he says, you call the blood, and we in the world call the blood. So G-d says to us, that the people of Israel are the only ones that He calls the blood. But the rest of the world, No, keru'im adam. So Rabbi Meir Shapira from Lublin says that the goyim are not human beings. So there was a famous sentence about murder and the goyim used this verse in the Gemara. Look, this Jew killed the goyim because you don't consider us human beings.

51:50So Rabbi Meir Shapira says, no, no, no, you don't understand. When it says, you call a person, Hashem says to us, when Hashem judges you, one of you gets into trouble, all of you have to unite and help him. Why? Not only because every member of Am Yisrael is one soul, and it's one nation, Not only because of that, but when they judge him, they judge everyone. If they judge that he is a gentile, then they say that all the Jews are gentiles. If they judge that he is a ramai, then they say that all the Jews are ramayim. But the Jews don't have this problem. The nations of the world don't have this problem. If a Russian enters into a problem, the Greek doesn't care about him. The Frenchman doesn't care about him. It doesn't matter to him if he enters the cell or not, it doesn't move him. Not even a Russian moves him. So you understand? So that's what's written here. So he says, the man is the Jew. Why is he a Jew? Because the Jew prays. But what is really a Jew? Judaism, it comes from the word hoda'ah. Yehudah. Yehudah, but it's hoda'ah. It's like thanking Hashem.

53:11Yes, Yehudah, hoda'ah, so it's to thank Hashem. It's also to thank, if we say, for the truth itself. So also to thank Hashem for the good things, and also to thank for the truth, like Yehudah did. So if we understand, if we connect all these things together, it was a very beautiful sermon by Rabbi Ephraim Kachlon. He says, we understand that man is connected to the Jew. And this Jew, it is clear that from the person we understand that he is praying. So how can it be the best prayer? If we connect the Jew to the prayer. How do we connect the Jew to the prayer? The Jew is a message. If our prayer, instead of all the complaints we have, all the requests we have, and all the complaints we have, and all the things we ask from Hashem every second, first of all, say thank you to Him. That's the next point I wanted to say. And this Jew, it is clear that from the person we understand that he is praying. So how can it be the best prayer? If we connect the Jew to the prayer. How do we connect the Jew to the prayer? The Jew is a message. If our prayer, instead of all the complaints we have, all the requests we have, and all the complaints we have, and all the things we ask from Hashem every second, first of all, say thank you to Him. Sipurim Nifla'im, Sipurim Nifla'im. Chazak u'Baruch, Sipurim Nifla'im that you have to listen to. Not that we have to reach the level of the greats of Israel, but just to understand where we are and at least to try to do something. So there is Sipurim Nifla'im. So there were brothers, Rabbi Elimelech and Rabbi Zusha.

54:22Sipurim Nifla'im, Sipurim Nifla'im. Chazak u'Baruch, Sipurim Nifla'im that you have to listen to. Not that we have to reach the level of the greats of Israel, but just to understand where we are and at least to try to do something. So there is Sipurim Nifla'im. So there were brothers, Rabbi Elimelech and Rabbi Zusha. The two of them continued the study and the distribution of the Torah by the Baal Shem Tov. So one day Rabbi Elimelech came to him as a businessman one day. He says to her, I saw, I heard that we need to thank Hashem for both the good and the bad things. And the bad things, what does it say? We need to thank Hashem as we thank Hashem for the bad things, at the same level. How is it possible? How is it possible to thank Hashem for a bad thing at all, not just to get to the point where it's at the same level as a good thing? How is it possible? I spent all my money, he says. How can I thank Hashem?

55:46He says, "No, no, no, you ask me, you have to go to my brother. Go to my brother and ask him this question. He knows the answer." He asks, "Where is he?" He says, "Wherever he lives." Ah, he goes, goes, goes, goes, comes to some place, sees some garden, which is really a house, almost collapsed. he sees that the door, if he knocks on the door too hard, it will fall. He opens the door. He sees Reb Zusha praying, with joy, such love, really like, laughing, and so happy. But he, with pride in him, his children, as long as they have clothes, they all have pride in them, and the house is broken, and as long as there is, he sees everything, it's more terrible than being homeless. But they all have a smile from ear to ear. something amazing. And Rabbi Zusha, he laughs and is happy in his prayer. He is like that. A person who is angry is waiting for him to finish the prayer, and he says to him, "Dear Rabbi, your brother sent me to ask you this question: how can we thank Hashem for a bad thing, in the same way we thank Him for a good thing?"

57:15So Rabbi Zusha says to him, I'm sorry, but my brother is wrong. He knows the answer, because I really, I never did anything wrong. So I don't know how to answer you. Do you understand the moral of the story here? Rabbi Zusha הוא לא ראה את החיים שלו כרעים. הוא הודה לה' כל שנייה ושנייה על כל מה שיש לו, אם זה הגבות שלו, אם זה העיניים שלו, אם זה הסמרטוט שיש לו. יכול להיות שלא יהיה סמרטוט, אז הוא מודה לה' בשביל הסמרטוט. כל דבר ודבר הוא הודה לה' והוא ממש התכוון בזה במיליון אחוז עד שהוא הגיע למצב שהוא לא ראה שום דבר כרע. Nothing was bad. So when this person came up to him and asked him how can we thank G-d for something bad, he said, I don't even know what is bad. So it's like, it's hard, it's hard, it's bad thoughts. So this is Rabbi Zusha. It's written about Rabbi Zusha, not about us. So how is it useful to us? Okay, fine. We haven't reached a level where we thank for things like this, that a person in oni.

58:42And he thanks G-d. We understand. We understand. We are not at this level. But at least, at least, it's okay. But at least, at least, let's thank G-d for what we do have. Not what we don't have. For what we do have, at least. Children, family, hair, work, head, eyes, hands, everything we have. He has so much. You know, if a person has 100 million dollars and he's blind, you ask him, how much would you pay so you can see? To see, just to see. He says, all 100 million. Exactly. He'll pay money just to see. You already know you have 100 million dollars. A good person, you ask him how much he'll pay to go, he'll give you everything. Exactly, that's the point. What is it? What is it? What is it? What is it? What is it? What is it? What is it? What is it? What is it? What is it? What is it? What is it?

1:00:06Exactly, that's the point. What is it? What is it? What is it? What is it? What is it? What is it? What is it? What is it? What is it? What is it? What is it? What is it? So this is what we need to understand. When a person is really happy in part, when a person really uses prayer to thank Hashem, not to complain, to thank Hashem, also HaKadosh Baruch Hu gives him what he does want, and also he will be happier with what he has and also with what he doesn't have. So this is what we need to understand. When a person is really happy in part, when a person really uses prayer to thank Hashem, not to complain, to thank Hashem, also HaKadosh Baruch Hu gives him what he does want, and also he will be happier with what he has and also with what he doesn't have. So, he makes a profit from all directions. When he is just complaining and uses Hashem's name as if it's his friend, then Rachmana Litzlan, this person is in a very bad situation. Why? Because he is so far from Hashem that he doesn't even understand what this connection is. He thinks that Rachmana Litzlan, HaKadosh Baruch Hu, is Santa Claus.

1:01:32If he will be good, he will receive. He just needs to ask from Hashem for things, but not to do what he wants. So we need to understand, our prayer is very important. Whether it's tefillah, whether it's from you, whether it's Aravit, whether it's cut in the middle of the conversation because the Satan hears things that he doesn't like. Yes, there will be trouble; we have to get rid of it, Baruch Hashem. So, a person needs to use this prayer to really feel and reach a state where he truly thanks Hashem for everything. As much as we thank Hashem for the things that we have, He will give us what we truly want. If it's Shalom Bayit, if it's Zivug, if it's Parnassah, if it's Briut. To thank G-d, to thank G-d, without end. But with all the intention. Why? Because this is how He will receive our sacrifice. This is how He will receive our prayer. And if we use this prayer to connect to G-d,

1:02:54Everything works. Everything works. Really, everything will be amazing. But if our prayer is like a sacrifice that we bring to the Beit HaMikdash with some money, with some money, then we don't take this sacrifice. We return it back. Thank you very much, my friend. Take your sacrifice and go somewhere else. It doesn't come to the Beit HaMikdash. We don't bring that to Hashem. You really need to try as much as possible to pray in a very good way, with all the intention to hang up the phone, to stop talking in the synagogue, to stop with all the... It's not a place for socializing. It's a place to pray. If the synagogue is like a club, you're not allowed to go to this place. If people already deserve that the congregation in the Beit Knesset speak in the middle of a prayer, they have to get out of this place. They can't pray there. They can't pray there. They have to use the Beit Knesset as if it's a small Temple. They can't enter the Temple with a bed there, and just sit there, and laugh, and have fun, and all these things. It's impossible. It's dangerous. So,

1:04:21With the help of G-d, all these things will help us to get closer to G-d, to do the will of G-d, and slowly, to be connected to Him with all the intention. Any questions? How many things? How many things? What? Yes, yes. But he didn't feed them 100%. It's also written in the Gemara. It's also written, we know it. The Chazal tell us that every disaster that happens to the people of Israel, in all generations, part of the reason is the sin of the Golden Calf. And not only that, not only that, if we really look at it,

1:05:49We need to think, why did G-d really want to destroy all of the people of Israel? Why? It is already known that those who put all of their gold and made the Golden Calf, it was the Erev Rav, not all of the people of Israel. not only why He didn't forgive us, not only why He didn't forgive us, why He didn't forgive all of us at all, why did G-d come to Moshe Rabbeinu and say to him, let's destroy them, let's destroy the whole people of Israel, all of them, and start a new people with you, a better people. and G-d wanted to destroy all the people of Israel, Moshe Rabbeinu said to Him, "No, no, erase me from Your book; kill me first and erase me from Your Torah. If You destroy them, I don't want to be their leader at this time." So why did G-d want to destroy all the people of Israel, Bar Minan? For the sin of the Golden Calf, if it is already known and clear that only 3,000

1:07:09People from the Erev Rav really committed this transgression. Why? The Gemara in Masechet Avodah Zarah says something amazing. It says on page 4, it mentions the verse from the book of Yechezkel. It says in the letter, and I have decided between the right and the wrong. Like Hashem says to us, that He will punish and remove the righteous and the wicked. So the Gemara asks, what do you mean? How can it be? What, you will punish both the righteous and the wicked? So they really explain that in the beginning, HaKadosh Baruch Hu wanted to destroy, in this generation, he wanted to destroy the Rasha and not the Tzaddik. But the Mekatregim came and said, no, we need to destroy everyone. And they kind of convinced HaKadosh Baruch Hu. Why? Why? I don't know.

1:08:37He says here, these righteous people, these are people who established the Torah from the beginning. How can you blame them? It's not like a righteous person who goes to the Beit Knesset three times a day and reads the Torah an hour a day. He says, these are completely righteous people. Righteous people who did the whole Torah. No. No, it's not. Why do they blame them? He says, and they did not prove them.

1:09:37They didn't tell them that it's forbidden to celebrate Shabbat. They didn't tell them that it's forbidden to eat treif. They didn't tell them that it's forbidden to be with a woman if you don't do it. So he says, people who didn't prove, not even the Deoraita mitzvah, prove, prove your truth, they are not considered righteous. They are not considered completely righteous. So the Massechet Shabbat The Masechet Shabbat repeats this issue again. It says... The question is... Because it says that this generation was so... There were so many wicked people that even if you would have told them to stop celebrating Shabbat, to stop doing avodah zarah, to stop all these things, they wouldn't have replied. They wouldn't have replied. And it's written, if you know that you're saying something to a person, and you know for sure that he won't listen, he won't say, no, no, he won't listen to you, it's better not to tell him. That's what's written. Yes, it's written, exactly. So what's written? The Masechet Shabbat says something amazing. It says, the Gemara says,

1:11:04that HaKadosh Baruch Hu knew that they would not return to Teshuva, but the Tzaddikim did not know. Because they did not know, they were still allowed to rebuke the people. So when the Rabbis, or the Tzaddikim, or the religious people, or even the secular people who only love Hashem a little, understand that someone He's celebrating Shabbat, he's doing very bad things, and they don't rebuke him. Because they say, no, if I tell him, he won't listen in any case. They are forbidden. There is no such thing. There is no such thing. First thing, you don't know. You don't know if he will listen or not. Baruch Hashem, we were blessed to return in Teshuva a person, a family member, who was an atheist. He didn't believe in anything. Nothing. It comes from a family that is anti-Torah. Anti. You tell them Torah, they say, no, it's better to put it down. Anti-Torah. Baruch Hashem, we succeeded in separating people. They came from avodah zarah. Avodah zarah. The worst kind of avodah zarah there is. Explosions and nonsense. Not just standard Christianity.

1:12:29All kinds of black magic and all the things, the spirit of the world. People like that are changing. We did a lesson on the first day for five families in Texas. All of them came from Nazarene. Now we are helping them to change. It's maybe some 15 people. Some 15 people saw the lessons on the internet. Baruch Hashem, they knew the truth, and they made a connection. Baruch Hashem, they speak, and they help them to grow. But it's not simple growth; it's like a billionaire who has nothing to do with his life. First of all, they don't have money. Second of all, they don't even have Jews for a minyan. None. So what does that mean? All of these families need to move to a new apartment. Why do we have to live in a Jewish community to be educated? It's part of the education. We need to make money for the education itself. Even if there are loans and so on, but in any case, it's for 15 people, it's a lot of money. There is a family that is going against them. So we need to cut the connection. What do I say? It's a matter of the soul. Something amazing.

1:13:53And it's not just these. There are many, Baruch Hashem, many Jews, Baruch Hashem, many Jews, many return in teshuvah. Whether it's an atheist, or whether it's a Christian, whether it's a person who is blind. I'm telling you, you tell people the truth, people hear and return in teshuvah. A person who is real, a person who is simple, a simple, simple person, can be brought back in teshuvah. So there is no one, No one has this attitude that says, no, no, he won't listen. You don't know. What? We need to return to the teshuvah of our brothers first. We need to return to the teshuvah of anyone who can. Anyone who can. The people of Israel must be a light for the nations of the world. One of the reasons that G-d blessed us, it says in the Zohar, I think, that one of the reasons that G-d sent us to the four corners of the world, that is, the earth, one of the reasons is to remove the darkness of the world. It is also written in a prophecy in Massechet Avoda Zara, once again, I think it is page 4. Let's see. Let's see, there is a prophecy here. Something very beautiful. Here. It says,

1:15:12to Tanya, because we learned from Tanya, Rabbi Yossi says, "For the future to come, the works of the stars will come, and they will be transformed." Rabbi Yossi says, "This is a prophecy; in the last days, in the days of the Messiah, many people who come from foreign work will come and transform. This is already a prophecy." We see it now. I will tell you a story in a few minutes. It sounds like something amazing that is happening now in the world, that many people don't know is happening. And then the Gemara says, and who receives from him? Like, do we receive the Gerim all the time? The Gemara says, no one receives Gerim until the time of the Messiah. It's like saying, when will the Messiah come? The day he comes, that's it, there's no more gerim. There's no more repentance and no more gerim. There's no more. That's it, when the Messiah is already here, it's impossible to repent, it's impossible to do teshuvah. Why? The Gemara says, as it appears here, they did not receive gerim, not from David and not from Solomon. The Gemara says, as we did not receive gerim in the days of David HaMelech and Shlomo HaMelech.

1:16:36We will not receive gerim in the days of the Mashiach. Why? Because in those days, in the days of King Shlomo and King David, it was not so easy to convert. Who doesn't want to convert to the chosen people in the world, who have a different power, a different money, a different everything? So it's not so easy. So you can think, maybe it's not us. It's not an act of justice. It's a person coming because he wants to participate with the group and the people, the favorite of the world. The same thing in the days of the Mashiach. In the days of the Mashiach, we all know that Hashem is one. We know that the people of Israel are the chosen people. So it's not... So everyone wants to participate in our people. If Hitler was in this generation, he would want to return in teshuvah. Everyone knew. So no, we don't accept it. So now we see this prophecy that was written in the Gemara 1700 years ago. It's happening now. I'm telling you that there's no end to people who want to convert. There's no end to the goyim who leave avodah zarah and at least become Bnei Noach. There are communities with thousands of people, tens of thousands of people, all over the world, who are Bnei Noach, who convert to Judaism.

1:17:59No, a Ben Noach is a person who remains a goy but complements the Torah by preserving the seven commandments of Bnei Noach, which every goy is obligated to follow, and all the rational commandments of the Torah. For example, he respects his parents and I respect my parents. Respecting parents is not one of the seven commandments of Bnei Noach, but a goy is still obligated to respect his parents. So every mitzvah that needs only logic to understand it, they are involved in it. So I think it's about 38-39 mitzvot for the goyim. If a person wants to be even at the best level and grow, he grows. But he is not obligated to grow. Not everyone is obligated to grow. But a lot of people grow because they see the truth and they can't leave it. It's not enough for them to be comfortable. Not enough. So I see it a lot, so I tell you, it's amazing, amazing that this prophecy, there is now a story that happens in Africa. There is a country where the king and the kingdom itself, for many, many years, like generations, call themselves the sons of Menashe.

1:19:19And they believe and say that they are really the Menashe tribe. And this is also one of the prophecies that will be fulfilled in the days when all the tribes will be discovered. And that's really what's happening now. They were discovered by the tribes in Afghanistan. They were discovered in all kinds of places in Asia, in Africa, in all kinds of places in the world. Amazing things are happening in the world. But there's now a country in Africa where the king is meeting with his entire family. The king of the country is meeting with his entire Orthodox family. He comes to Rav Chaim Kanievsky. And Rav Chaim Kanievsky asked him, "Are you a real king?" He said, "What do you mean by 'a real king'?" Rav Kanievsky asked, "Can you kill someone if you want to?" The king didn't really understand the question and said, "Yes, I'm a king." So Rav Kanievsky gave him a special blessing. Whenever you meet a real king, there's no real king in the world. So he's a real king. So he gave a special blessing to the king. And now they're trying to...

1:20:33to get some, well, some, to decide if it is allowed to ban, to forbid, really, to ban the whole state, because it is really forbidden to forbid someone to ban. But why am I telling you this? First of all, I know this story is secondhand. Rav Ephraim, Rav Ephraim, His sister is involved in this whole story. And I got in touch with the king's son, the prince. I'm trying to get him a get. Not a divorce, a get. So he's a nice guy. So anyway, it's not just like, okay, it's a village in Africa of maybe 300 people. The state... This country, from what I heard, has between 200 to 300 million people. 200 to 300 million people, even if we say only 20% of them are immigrants. As usual, everyone listens to the king. But let's say only 20%, 20% listen to the king. It's already 60 million people. It's already... Yes.

1:21:53It's already a fourth of the Jews in the world. So, there are many amazing things. All the prophecies that the Holy One, blessed be He, gave us in His Torah, in the Tanakh, in the Gemara, in all kinds of amazing books, all these prophecies come true. These are amazing things. You see it. Especially for me, in the world of Torah and Teshuvah, you see prophecies And it's like you don't understand how a person can remain secular, how he can remain atheist, how he can remain religiously non-religious—like half secular, half religious. You see, you see, the hand of Hashem. Amazing things. So, Baruch Hashem, we all understand, the Jews, the Jews, the Americans and the Africans, the Russians and the Chinese, we all understand that there is something strange in the world. It is not like the past. There is something happening. We all know that there is something heating up. Something is happening. Something is happening here. Whether it is a war, whether it is a star,

1:23:15If it's all kinds of things from nature, all kinds of things happen in the world. Everyone understands that it's not a normal time. And a lot of people wake up now, Baruch Hashem, 100%. It will always be with Hashem and not like that. But first of all, we need to work to get to such a situation that we are really happy. Not happy that we just play it like a tambourine. Sometimes it will be that you do all the mitzvot, but you don't decide what He does. You do everything, His will, as He wrote in the Torah to keep Shabbat. He wrote in the Torah, we do pru urvu, all kinds of things that are written in the Torah, we fulfill them. Learning Torah, He said, you learn Torah every day, we learn Torah every day. The whole Torah is fulfilled. Ah, so we can get to the level of Tamim. Yes, hishtadlut. But really, hishtadlut, we really know what hishtadlut is. And Hashem Himself also knows what hishtadlut is. He knows what we really are working on, and what we simply say we are working on. So that's why I always say, people who work like you for many, many hours, to be healthy,

1:24:40So the most important thing is to always put a disc of Torah in your car, so that at least every day there will be a little Torah. You can't go to the Beit Knesset and study every day, or at home, there's not enough yishuv hadaat at home, you can't study at home, so at least there will be a disc of Torah in your car all the time. You hear in the background, you hear Rabbi Mizrachi, Rabbi Alon Anava, you want to hear my messages, the Rabbi Mutzafi that you love. Everything, everything you hear. Listen to Torah all the time, every day. At least there will be a bit of Torah study. At least you increase your soul with good things. Every day. Every day a bit. The disks are something amazing. YouTube is something amazing. If you can open a book, it's also amazing. But every person is obliged to return to Teshuva now. Even a person who has been religious all his life, has to return to Teshuva now. Because everyone knows that there is no such thing as complete religiosity. No. We all need to repent. Every person. The closer a person is to Hashem, the more he understands that he needs to repent. The one who doesn't think that he needs to repent is far away. So, b'ezrat Hashem. B'ezrat Hashem. What did I want to say? What did I want to say? If you don't know what I want to say. And the sin of the foot, because we now have a stick, and the sin of the foot is all good in the world. Yes.

1:26:03i mean, I want to express myself more or less to a person who is not able to understand it. Yes. How is it that the kohen, he is blind, and yet, he has love, and what did he say? He says to the king, and he has a word, and what the king says, we said, we have to do, for good and for evil. One day, this king said to his son, that he has a sad son, that this son, And the king said, I will put this stone on his head. On his head. And the king said, the king says, and you have to put it on his head. How? The king? It's something like that. He went to his wise man and asked him. I said that I will put my stone on his head. With this stone.

1:27:04What am I going to do now? I said, I have to do it. But what about my son? Am I going to kill him? I was in the stands, I said, I am a man. He didn't know what to do all his life. The king said, I know what to do. I'm going to the Rabbi of the Jews, their great Rabbi. He said, what do you want to do? He said, tell the story to the Rabbi. The Rabbi said, tell him. Tell him. What am I going to do now? I said, I have to do it. But what about my son? Am I going to kill him? I was in the stands, I said, I am a man. He didn't know what to do all his life. The king said, I know what to do. I'm going to the Rabbi of the Jews, their great Rabbi. He said, what do you want to do? He said, tell the story to the Rabbi. The Rabbi said, tell him. Tell him. Exactly, very strong. That was the point. So the punishment itself, Exactly, very strong. That was the point. So the punishment itself,

1:28:26He was very great. But because he was so great, G-d has preserved him in all generations. Because of that, Chazal say that everything—every pogrom, every Holocaust, every disaster, every murder, every knife—everything that happens to the people of Israel… Part of the reason, not all of the reason, part of the reason, is the sin of the foot. And why? We haven't answered the question yet in detail. Why do we still receive this thing, this punishment? Why? Because we didn't prove the Erev Rav. We didn't tell them, hey, guys, Avoda Zara is not here. Not here. If you want to celebrate Shabbat, go to Kistin. Go there. No way. You want to talk in the Knesset? Go somewhere else. No. We didn't rebuke them. We didn't rebuke them. We sat there. We sat there and didn't say anything. G-d wants to humiliate all of us until today. We are being punished. Why? Because we didn't say anything. That's the point. We have to speak up. We have to rebuke. Yes, there is a strong power. What about Purim's opinions? What do we have to do with Purim?

1:29:47Here there are some interesting things. Wednesday starts at around 6 in the morning. You have to check where you are because I'm in Florida. Wednesday starts on Wednesday. In the morning, it ends at around 8 o'clock. Maybe a little earlier. Maybe a little earlier for you. I'm in Florida. So it looks like you have... After the meeting. They finish the shiur just at the same time as the shiur ends. Just at the same time. Yes, so, yes, I... Shabbat, for me, came almost an hour before I came to New York. So I think there's also a change in that. Even though we're at the same time, even though you're at the same time as me, Shabbat is a little bit later than yours. So... No, Shabbat is a little bit later than ours. Yours is, I think, the week at 6 o'clock and something, and ours is almost 7 o'clock.

1:31:02Yes, I'm almost 40 minutes after you, something like that. Anyway, so we need to learn the times themselves. So the first thing is Tzom on the fourth day. On the fourth day at night, everyone is obliged to hear every word and word in the Megillat Esther. If a person doesn't hear the word, he had to read it from the book. From the book. Yes. After the revelation, as usual, the tzom ended at the same time, so they go home, eat regular food, and so on. The seudah that we are all committed to is on the day, exactly. So even... Yes, so even if a person has a big dinner at night, he is still bound to the seudah, in the two hours, in the day. You also need to listen to the Megillah again, in the morning. You need to listen to the Megillah again, to give gifts to the evyonim, to send mishloach manot. On the day of Purim, on the day. You also need to give a half shekel.

1:32:25The half-shekel is already obligatory now, from the first to the last. From the first to the last. So you can give it as fast as possible. The faster, the better. It needs to be about the value of a coin for each person. So it's about... almost a dollar. Yes. A dollar. A little bit more. I think it's close to ten dollars for each person. I know in Israel it's a little less. It's close to $10 for everyone. $8. Okay, $8. $8 if there are 5 people at home. 6 people at home is $48. Is that a discount? So you have to give half a shekel, and give it to the poor, and also at least two bags of food. And the bags of food have to be a bit of a snack, considered a snack. So if it's something that a person can eat, it's a snack. Not just sweets. It can be sweets, but sweets are not considered a snack. Couscous is very good.

1:33:43And if you're doing extra, send it to Florida. Nice, nice. And then make a meal. Enjoy with the family in the evening, not working. Enjoy the meal with the family in the evening. Work a little if possible. But the main thing is, it's from Gila Tester, food supplies. a half of a shekel, they are already committed to it, and sending gifts. Yasher Koach, Chazak U'Baruch Ha'Avodah Ha'Kol, and Yasher Koach Ha'Avodah Ha'Kol, and Yasher Koach Ha'Avodah Ha'Kol.