4th Annual ALL NIGHTER HoShana Rabbah Lecture

0:04Okay, you're live. Right. 26 on Facebook. What about Facebook? Facebook is live. And YouTube? YouTube is starting right now. Okay. 13, and 24.

2:15Okay, okay, good. Oh, microphone. I need to have that, huh? I'm gonna move on. We're probably gonna have to change batteries for the mic, so have it handy for me for four hours.

3:21Okay, let's see. Okay. We're probably gonna have to change batteries for the mic, so have it handy for me for four hours. B'Shem Hashem Na'aseh V'Natzliach. Shir Torah. Baruchim Haba'im to our Sukkah. This is B'Shem Mo'adim L'Simcha, our fourth annual Hoshana Rabbah All-Nighter. So hopefully you guys are rested up and are going to stay awake. Hopefully I stay awake. And if you don't stay awake, then I'll scare you back into waking up. B'Shem Hashem Na'aseh V'Natzliach. Shir Torah. Baruchim Haba'im to our Sukkah. This is B'Shem Mo'adim L'Simcha, our fourth annual Hoshana Rabbah All-Nighter. So hopefully you guys are rested up and are going to stay awake. Hopefully, I stay awake. And if you don't stay awake, then I'll scare you back into waking up. Zot Hashem, you know, the shiur tonight will be dedicated for my dear Rav Anit. K'via refuah shlema, hatzlacha rabba, chayim arukim, shleimim, mele'im Torah, mitzvot, gemilut chasadim, Levana bat Sara.

4:44uh, also to my dear, but I'm not, uh, also to, um, also for a, uh, for, uh um Yonah ben Sherry, Hallel, and they, uh, uh, would you say you want to do it

5:45...and also a special Hatzlacha Rabba for Marsha bat Julie, and also the little baby Ayla bat Marsha. May Hashem save her from her kidnapper and bring her back home. With Hashem, we're still waiting for the little year-and-a-half-old baby to come back home. Baruch Hashem... we have a million and a half things to talk about. Nothing prepared, really. I have a couple of things that I printed out; perhaps we can mention them. But what we'll do to try to make it more, you know, as we usually do, you know, all night chill for you to just listen all night. It's a little, it's a stretch. So, you know, we'll talk a little bit and then hopefully you guys have some questions, and we'll talk a little bit more, and then you have some more questions. The more questions you ask, the better the shiur is going to be. In essence, try to make the shiur full of questions. But as I know you guys, Baruch Hashem, all too well, usually I have to spark you up a little bit to get you guys ready for the questions. Now, in regards to...

7:01The temperature in the sukkah, this is the best I can do. There are four air conditioners in here. There's nothing else I can do. It's a little hot, but you can take off your jackets, and B'ezrat Hashem, the Yetzer will heat it up a little bit more, but B'ezrat Hashem, we will go all night for the Kedushah. The question is, why do we even do this? Why, why, why, why? Why do this? The Pshat is, L’maan Hashem. For the sake of HaKadosh Baruch Hu, for the sake of HaKadosh Baruch Hu's name, everything you're supposed to do, everything you do is supposed to be for the sake of HaKadosh Baruch Hu. What is it? HaKadosh Baruch Hu needs you? No, He doesn't need you. He doesn't need me, He doesn't need you. But when you love somebody, you want to dedicate something special for him, and you want to do something that's beyond the normal. Now, I don't know if anybody else has done it. Apparently, to my knowledge, no one else has. But to have a seven, eight, nine-hour shiur straight is not a normal thing and requires a very special amount of siyata dishmaya for us to survive, to talk for that long, to be awake that long, and so on. For any of you guys that are still here in the morning, we'll be praying in the morning, and b'ezrat Hashem, do the Hoshanot here in the sukkah, and the Shema sanctify kedusha with me even more.

8:01not a normal thing and requires a very special amount of siyata dishmaya for us to survive, to talk for that long, to be awake that long, and so on. For any of you guys that are still here in the morning, we'll be praying in the morning, and b'ezrat Hashem, do the Hoshanot here in the sukkah, and the Shema sanctify kedusha with me even more. The question is, why do we want to do a big Kiddush Hashem? Why not just do a half-hour shiur like everybody else? You know, you have organizations, they send you the flyers, and you see, Baruch Hashem, they have 20, 30, 40, 50 rabbis. Each one takes a half-hour slot. Khalas, finish, go home. Although there's nothing wrong with that, it's perfectly fine. Hashem, in the last four years that we've been doing this all-night shiur, we had a special siyata dishmaya, which made it successful. It seems like it's a big Kiddush Hashem because, number one, to have a shiur all night is a big thing; number two, to have such a long shiur is a big thing; number three, to have so many viewers actually interested to listen to every single minute of it is a very good thing because you show how beautiful the Torah is.

9:18How beautiful the Torah is that it literally can never end. And really the only limitation is the speaker. The speaker is limited. The Torah is not limited. Because if somebody goes on a stage, a TED talk or something like that, or has his own private event, gets paid $100,000, $200,000, $500,000, a million dollars in some cases, usually they give him a spot of 15 minutes, half an hour, an hour max, even if they're paying him. So how come we do so much? Because we show that the Torah has no end. And whatever we say tonight or anything we've ever said before, all the few thousand shiurim that we've done, it's still not even scratching the surface of what the Torah has to offer. So when a person sees that there's so much beauty and wisdom in the Torah, he or she sees, this is what I'm missing. I need more of this. And Be'ezrat Hashem, this will encourage them to start learning every day.

10:19Because that's the fuel. So for the sake of sanctifying HaKadosh Baruch Hu's name, you've got to do something above the norm. Because we're in a generation that does not even know the basics of Torah. And as Rav Yishayahu Pinto recently said, we're not only in a generation where there's a lot of haters of Torah, like the Gemara says, there's chutzpah, rude people, people that hate chochmah, they don't like talmidei chachamim, they hate emet, and so on and so forth. But Rav Pinto, shlit"a, said this is a generation where for the first time ever, you don't have to worry about the generation being a tinok shenishba. Because the rabbi is a tinok shenishba, he says. The rabbi is a tinok shenishba. which is unbelievable. And if I said that, it's not a big deal. I say it practically every week. But although none of those beautiful words that he used, we should have thought of that idea. But when he says it, you know, he doesn't say things like that very often. So when he says something that after doing

11:31know kiruv and has been helping a lot of people for 25 years already. He comes out and he says we're in a generation where the average rabbi doesn't know the basics of halacha, the basics of midrash, the basics of anything related to hashkafa. He says they don't know any basics. yet they're teaching people, calling themselves "rabbi" because maybe they passed the test, maybe they didn't. But every Joe Shmoe calls himself "rabbi." He says it's a generation of "how do you know?" You look at the students; the average Jew does not even know what Hoshanah Rabbah is. The average Jew does not even know why we have Sukkot. What did we just do for Yom Kippur and Rosh Hashanah? The average Jew is a no... Yeah, but you say, yeah, but the Jew, he doesn't go to Beit Knesset, that's why. No, no, no, even if he goes to Beit Knesset. Even if he goes to Beit Knesset, he doesn't know. And the reality is, Rabotai haYekarim, is that we have a lack, a lack in the foundation, and we're all lacking. So, sometimes, it looks like the Torah is lacking.

12:43People say, listen, you know, few people are religious in comparison to the whole. Surely the Torah is boring and maybe it's not relevant to today anymore. That's why nobody's reading it. Wrong! First of all, it's a best seller. No book has ever sold more. Second of all, there are quite a few people that are learning Torah daily and making sacrifices to learn Torah. And third of all, the Torah is not lacking; your knowledge is. And if your rabbi did not wake you up to love the Torah and... may want to think about getting a new rabbi. Why? Because that's his job. That's his job. Now, one of the sugyot (the complicated issues) that I want to discuss tonight is something I've mentioned in the past, but I want to delve into it slightly more because of a new recent chidush that I had during the chag. and to try to give us an idea of what the Chachamim mean when they say, and how we can apply it today, when they say that someone who shows mercy to the wicked will ultimately be vicious to the righteous.

14:11you would think if someone’s merciful even to somebody that’s a bad guy, a bad girl, surely they should be merciful and good to good people. It's a good nature, right? Now, you say that's what people teach today. They say, "No, you should love everyone. Hashem loves everyone," even though it’s not true. But, you know, pretend. Now, in our Torah... We are about to finish or complete the five books of Moses, and we're going to start all over again. In a few months, we'll come back to this parasha in Sefer Shemot, where we're introduced to our leader of all time, the Navi HaNevi'im, Ish HaElohim, Moshe Rabbeinu. We have no concept, no concept or inclination of understanding his Gedulah, his Kedushah. We have no concept, no understanding of how extraordinary he is and was. So much so that the Chachamim explain

15:28that nobody, nobody, even the Torah says several times, HaKadosh Baruch Hu himself testifies, he's the man of God. He's the only one that ever spoke to me face to face, meaning he's the only one that spoke to HaKadosh Baruch Hu freely. Everybody else had to wait for their prophecy to come to them, either during their sleep, in a dream, or an epileptic state, or some type of meditation, whereas Moshe Rabbeinu could be walking around the street talking to HaKadosh Baruch Hu, like you and I are talking right now. This is also why HaKadosh Baruch Hu asked Moshe Rabbeinu to leave his wife, Tzipora. He's the only person in history that HaKadosh Baruch Hu told to leave his wife. Because even though bringing children into the world and marriage are full of Kedusha, and they are mitzvot, HaKadosh Baruch Hu said, "Listen, I can't wait for you to go dip in a mikveh every time you're with your wife before I talk to you. I need to be able to talk to you anytime I want, like a chavruta." Can't wait. I want to talk to you right now. Can't wait for you. Go. By the way, Moshe Rabbeinu was asked by HaKadosh Baruch Hu to leave his wife. Moshe Rabbeinu is the Navi HaNevi'im, the prophet of all prophets. Anyone that tells you that their rabbi, their idol, or anything else is higher than Moshe Rabbeinu, you automatically delete everything that they've said before and after. Why? It's kefirah baTorah.

16:58now you're going to ask, "Wait a minute, hold on a second. If you're going to say that the Rambam paskened the 13 Principles of Faith, that there's nobody like Moshe Rabbeinu, he's the prophet of all prophets, then how could Miriam, his sister, ask the question plainly, 'Well, who's Moshe to keep leaving his wife?' She said this whole thing with the whole..." With Aharon, she had a conversation with Aharon. What is it, Miriam? HaKadosh Baruch Hu, asher kfarat Hashem shalom? Zechar, what's the answer? Let me explain simply. Until that point, it wasn't paskened in the halacha that Moshe Rabbeinu is the prophet of all prophets. It wasn't paskened in the halacha. When was the passing of halakha? Right after that conversation. Right after she said what she said, HaKadosh Baruch Hu came to Miriam and told her, oh, oh, oh, Moshe is not like you. You're a prophet, he's a prophet, but he's not a prophet like you. He is the prophet of all prophets. No one's ever going to be like Moshe Rabbeinu. He's the only one that speaks to Me face to face. At that moment, that's when it became halakha. So anyone that said it from that moment on is a kofer. But until that moment, you could say whatever you want. Kefirah.

18:15Question: She still got punished for it because it was considered lashon hara, even though she meant well. The point being is, Moshe Rabbeinu is a big deal. Such a big deal, chachamim explained to us that even Mashiach, Mashiach Tzidkeinu, which we wait for, is going to be almost like Moshe Rabbeinu. His prophecy is almost going to be like Moshe Rabbeinu. Almost. Not quite. Even Mashiach. Mashiach, Mashiach, waiting for him. This is the creation of the world. Almost 6,000 years. Waiting for this one tzaddik to come. And he's almost going to be like Moshe Rabbeinu. Almost. But he's going to be greater in chokhmah than Shlomo HaMelech. Shlomo HaMelech, hacham mikol adam. I mean, explain something that's impossible to understand. They said that Shlomo HaMelech was gifted a chokhmah that's one level below God. What does that mean? I have no idea. What does that mean, one level below God? I don't know what that means. So now, how do you relate this to your life? If somebody comes to you and says, I'm Mashiach. My rabbi is Mashiach. He died, he's alive. Died again, whatever. All these mumbo-jumbo heroes.

19:27He's alive. He's dead. He's Pikachu. Anything. Say, listen, hold on a second. There are qualifications to be Mashiach. Is he a prophet? Almost like Moshe Rabbeinu. Can you give me a prophecy? Yeah, he said that some woman is going to be healthy and she became healthy. That's not prophecy, Habibi. That's not prophecy. Oh, but he said that there's going to be a war. That's not prophecy. That's not prophecy. Okay, forget it. Let's go to something easier. Something easier. Easier than prophecy. Because you don't understand what prophecy is. We'll go to something else. Chokhmah has to be more than Shlomo HaMelech. Is he smarter than Shlomo HaMelech? Oh yeah, he's a genius. He knows the whole stuff by heart. It's not Chokhmah more than Shlomo HaMelech. Sorry. It's not. You know how much more than Shlomo HaMelech is? Shlomo HaMelech, after HaKadosh Baruch Hu put the disc in his head, became the smartest man of all time. All of a sudden, he goes side to side. And as Rav Ovadiah said, I saw him say it, he said, he hears the tweeting of the bird. Oh, the tweeting, tweeting. But what's the difference between us and him? We heard do-do-do-do-do. What does he hear? He hears the conversation between a bird and its mate. Bird and its mate having a conversation. No, you go. No, you go over there. Okay, I'll come back. What, did you do this? He understands what the tweets are.

20:48he understands the language of the animals and the birds. Your Rabbi, your Mashiach, he understands the language of the birds. He understands the language of the dogs. He understands the language of everything. He understands people. He understands all languages of all mankind, of all creatures, of all anything. He can bring the, uh, the demons and show them to you like this. Let me show you, let me explain to you someone that wasn't even qualified. To be like Shlomo HaMelech, what he was capable of doing. Maybe they will understand. The Arizal was someone hard to understand. But maybe we'll understand a little bit. He had Ruach HaKodesh and Chokhmah. Beyond our understanding is

21:48dedication to Torah was insurmountable, and really, the only reason why we understand much of the mystical teachings of the Torah is because he enlightened us with his clarity of what the Zohar is. One time, one of the talmidim came to him and said, "Rabbi, I don't understand. I'm studying, studying, studying, and I don't understand anything." How come? Gemara Masechet Megillah says if you study, you're going to understand eventually. Maybe not right away, maybe after an hour, two hours, five hours, five weeks, a year, eventually you're going to get to it. He says, "No Rabbi, I read, I read, I read, I read, nothing. Nothing." Now, the side note, Gemara Masechet Pesachim, says, if you're learning Torah, but you do it quietly, like you're saying a secret, like no one hears you, including yourself, quietly, Maran says, you're going to forget your Torah. You're going to forget your Torah. You know how many times I made that mistake? How sorry I am. I was tired. I was tired. I was tired to speak up. So I forgot. Why do you want to study? I'm just reading. Why? I just want to read. Read to myself. Why do I have to slow down, right? Maran says,

23:13You study to yourself, you're going to forget. Forget your Torah. What's the point of studying then? What's the point of studying? Rabbi Shimon bar Yochai says, you forget Torah? What do you mean, forget? It's not my fault I forgot. It's your fault. If it's not your fault because you tried your best to remember your Torah, no problem, it's not your fault. But if it is your fault, how could you forget the word of Hashem? Are you crazy? They came to Rav Wasserman and they told Rav, how do you remember everything? How do you remember everything you learned? Rav Wasserman says, what are you talking about? He says, Rav, you remember everything. You have the best memory in the world. He says, I don't have a good memory. He says, so how do you remember everything? He says, I remember because I'm too scared of what the Chachamim say is going to happen to me if I forget. That's why I remember. That's why I remember. It's not because I have a good memory.

24:14I don't have a good memory. I have a terrible memory, he says. But I'm scared to death of forgetting the Torah. That's why I remember. Somebody put a gun to your head and said, "Do you remember?" All of a sudden, you remember. All of a sudden, you remember. You remember your birth. You remember maybe your death. You remember everything that happened in between. You remember that your body, different organs, are working now, and you forgot about them. You remember a lot of things. Rav Wasserman says, "This is much worse. I'm scared to forget. I'm scared to forget." So this student comes to the Arizal and he says, "Kvoda Rav, I'm studying, studying, studying, but I forgot. I don't understand." Now the Arizal, again I'm going to remind you, what I'm about to tell you is not a normal thing. You can try this at home; it's not going to work though. But the Arizal was not anywhere near the level of Shlomo HaMelech. Now, Arizal, z'chuto yagen aleinu, But even so, Shlomo HaMelech, Shlomo HaMelech is something out of this world. Even though the Gemara says Shlomo HaMelech is something out of this world. Even though the Gemara says Shlomo HaMelech is something out of this world. Even though the Gemara says Shlomo HaMelech is something out of this world. Even though the Gemara says Shlomo HaMelech is something out of this world. Even though the Gemara says Shlomo HaMelech is something out of this world. Even though the Gemara says Shlomo HaMelech is something out of this world. Even though the Gemara says Shlomo HaMelech is something out of this world. Even though the Gemara says Shlomo HaMelech is something out of this world. Even though the Gemara says Shlomo HaMelech is something out of this world. Even though the Gemara says Shlomo HaMelech is something out of this world. Even though the Gemara says Shlomo HaMelech is something out of this...

25:43So the Arizal is puzzled. He says, why are you asking such a question? You know why. It's because you were a goy. It's because it's heredi. What goy? We talk, chas v'shalom, ma pitom. I was never a goy. No, kvod harav, I'm learning. The Arizal says you were a goy, no. I keep Shabbat. I learned it in Kollel. I'm also with a Goya. He says, here, give me your hand. He gives him his hand. The Arizal takes his hand, goes like this, puts the Goya on the table. The image of the Goya on the table. He goes, here, this is her. The guy starts crying hysterically. Why? Because the Gemara says, when a man, when a Jew, is with a Goya, she's glued to him like a dog. What does it mean, glued to him like a dog? There are several meanings. Number one, he has to be reincarnated like a dog. Another thing, she's over there in the Beit Din of Shamayim. "Yeah, he was with me, he was with me." You know, the aveirot come with you to the Beit Din of Shamayim. Number three, she's glued to his hip, to his klipah. But you can't see anything. I can't see anything. We can barely see each other.

27:02The Arizal sees his klipah. He says, what do you mean? Takes it out of his ego. Here you go. Shows it to him right there. Here you go. After the guy stops crying, he takes the goya, puts it back in his hand, and goes, here I go. He goes, no, why did you put it back? He says, I can't take it out of you. Only you can. I can just show it to you. I can show you what you have on your klipah. Here you go. Here's the goya. Who are you lying to? Who are you lying to? gonna try this after maybe eight hours, we'll give you some merits. He was able to talk to any creature. He was able to bring creatures from different parts of the world that other normal people never saw. He had a special eagle that was able to show him all types of parts of the world, including the spiritual world. Mashiach will be greater in wisdom than him. You ask your rabbi, your little fake Mashiach over there. No, your rabbi has an eagle. Your rabbi can talk to birds and cats and demons. Your rabbi knows all the secrets of the Tum'ah and Taharah. What does your rabbi know?

28:26Nothing he doesn't know. What does he know? He knows what he tells you because he learned it 15 minutes ago. What does he know? What does he know? Mashiach. You know what Mashiach is going to be? The ridiculousness of people. It's very important to know that as soon as somebody even squeaks the words that somebody is Mashiach, you have to pretty much distance yourself from this person because they're not a stable person. If anything, they need to be instituted. Why? It's a level of ga'ava, it's a level of pride that's not normal. Because that's in essence what it is. So for all of these poor people that think that their rabbi, whether alive or deceased, is Mashiach, they simply don't know what it is. Now Moshe Rabbeinu is greater than the Mashiach. greater than the Mashiach. You ask some of these people, "Who do you think is better, your rabbi or Moshe Rabbeinu?" They will tell you, "No, my rabbi." These are shotim, these are sick people, drunk. Now, why do we say all this? Let's now go to Moshe Rabbeinu. We're introduced to Moshe Rabbeinu. When are we introduced to Moshe Rabbeinu? Parashat Shemot, right?

29:48The same Arizal says that Moshe Rabbeinu was the gilgul of Hevel. Hevel, Kayin and Hevel. Kayin killed Hevel, and Hevel had to be reincarnated, come back later on. He was a perfect neshama, never made a sin. Eventually, he came back as Moshe Rabbeinu. And Kayin had to come back as a reincarnation to fix his mistake. And he came back as two different people. One, he was Yitro. And the other one, he was the Egyptian that Moshe Rabbeinu killed. Why those specific people? The Arizal explains. He had to be the Egyptian. Midah k'neged midah, measure for measure. He killed Hevel, so he had to be killed himself. Why did he have to be Yitro then? Yitro, one of the biggest tzadikim in history. Including this one too. The other one, the one in the Torah. Why? Why? Because Kayin, why did he kill Hevel? He killed Hevel over a girl. He wasn't happy that Hevel was born with two twin sisters and he was able to marry both of them. Because at the time, for the sake of populating the world, you were allowed to be with family, the sisters. So Hevel was born with two twin sisters, both were his wives. And Kayin was born with a twin sister; he was married to her. And he wasn't happy that he only had one wife. He wanted two, the sota.

31:19So he wasn't happy, he wanted two. So he ended up killing him and getting all of them. So because you killed him over a girl, you have to come back and reincarnate and give him a girl. So Yitro, what did Yitro do? Yitro, how do we know Yitro? Yitro gave his daughter Tzipporah to Moshe Rabbeinu. So that's how he fixed his neshama. What a lot of people don't know, is that Moshe Rabbeinu didn't go straight from Hevel all the way to Moshe. There was a detour in the middle. It was stopped. What was the stop? Noach. Noach was the Gilgul of Moshe Rabbeinu. Moshe Rabbeinu is the Gilgul of Noach. How do we know? I heard this originally about five years ago. from the Talmid Chacham, Rabbi Mansour. A shiur of his. He's boki in a lot of Midrashim, Talmid Chacham. And I love this chidush so much I remembered it. And he says that from the pasuk where HaKadosh Baruch Hu is talking to Moshe Rabbeinu in Sefer Shemot, chapter 4

32:45Verse number 10. Moshe Rabbeinu replies to Hashem, "Please, my Lord, I am not a man of words, not since yesterday, nor since the day before yesterday, nor since You first spoke to Your servant, for I am heavy of mouth and heavy of speech." HaKadosh Baruch Hu is speaking to Moshe Rabbeinu through the burning bush that's not being consumed. Tell him, "I'm God. Okay, you're going to free Am Yisrael." That's okay. He doesn't want to do it. Why doesn't he want to do it? He says, "I don't have the merits. Who am I?" All dialogue. The Chachamim say Moshe Rabbeinu argued with HaKadosh Baruch Hu for a week. I don't know how you could do it for a week, but Moshe Rabbeinu... And Moshe Rabbeinu says one of the reasons why he doesn't want to go free Am Yisrael is because he doesn't think he's the person. He says, "I'm not a man of words." Not since yesterday, nor since the day before yesterday, nor since the day You first spoke to Your servant. Obviously, surely, if you weren't a man of words yesterday,

34:05You probably weren't a man of words the day before yesterday. I mean, what's this extra emphasis that Moshe Rabbeinu is telling us? Nor during the first time you ever spoke to Your servant. What do we see here? Chachamim give us a beauty here. They give us a diamond. This is all three incarnations. The first time You spoke to me when I was in heaven. Yesterday, the day before yesterday, I was Noach. Noach. And now, I wasn't a man of words. What does it mean, not a man of words? What? Everybody had a speech impediment? We didn't even have any conversation with Heaven to know he had a speech impediment. What? Noach had a speech impediment? No, he didn't have a speech impediment. what does he mean I wasn't a man of words? In order to get Bnei Yisrael to leave Mitzrayim, I have to talk to them, I have to rebuke them, I have to tell them the truth. You already know me, I failed at this in my previous incarnation when I was Noach. You told me you're gonna destroy the world, so I got myself a little boat, right? So...

35:26Instead of me going out to the market and telling everybody, "Hey, hey, hey, Hashem is going to destroy all of you if you don't do what He says," I focused on the boat for 100 years. When anybody came to me, I told them, "Listen, you should do teshuva." If they didn't do it, okay, that's why the flood is called Noach's flood. Why is it his fault? Because he knew the truth, but he didn't go talk to people. It's considered on you. So Moshe Rabbeinu says, I didn't speak much last time. I failed at this. That's why your tikkun, HaKadosh Baruch Hu tells him, that's why your tikkun is to do it now. To do it in this gilgul, you have to do it. So now, Rabotai HaYekarim, Person fast-forwards to today, fast-forwards over the generations. He sees quite a bit of a difference. Why? If you see what this ish, HaKadosh Baruch Hu will share with Moshe Rabbeinu during the entire Sefer Devarim, ties into the dream. It's a segulah. I know that Rav Pinto has been pushing over the last few years to read Sefer Devarim once a week and

36:43On Shabbat, it's a very big segulah, but apparently, he says that it's not enough. So he's telling people that they have to do a lot more than just read Sefer Devarim, because you have some people who read Sefer Devarim on Shabbat, but they're mechalel Shabbat. They read Sefer Devarim on Shabbat, but they go gambling in a casino. They read Sefer Devarim on Shabbat, but they're filthy, disgusting people. I met some of those people. Remember, you guys actually met some of them too. Remember that guy who used to come and bother us in that place? He would read Sefer Devarim every Shabbat and then he takes the money that he has to go to the casino, go torture people, go lie, go cheat, go this, go that. He says, listen, it's good. We got a lot of people to read Sefer Devarim, the Book of Devarim, every Shabbat, but it's not enough. Why? People are reading it, but they're not learning it. If you learn it, you see what Moshe Rabbeinu said. Moshe Rabbeinu said some tough things. Moshe Rabbeinu rebuked us from the first word to the last word. Even the blessing was tough. Everything was tough. So much so that the Gemara in Masechet Megillah says HaKadosh Baruch Hu cried after He took the neshama of Moshe Rabbeinu. Why? He says, who's going to rebuke My people like Moshe Rabbeinu? Who's going to tell them the truth as it is, like Moshe Rabbeinu? So you see several things. What Moshe Rabbeinu told Am Yisrael for all these years.

38:12And then you see what the Chachamim have done over the years. You go to Gemara, Masechet Megillah, Masechet Sotah, Masechet Eruvin, all of them. You see what the Chachamim talk to Am Yisrael. You see Rabbi Eliezer ben Hyrcanus. Rabbi Eliezer ben Hyrcanus, also called Rabbi Eliezer HaGadol. There was a drought one year. This is in Ta'anit, I think you guys know in Ta'anit now. It's okay. We have to do an instant ta'anit, so HaKadosh Baruch Hu has mercy on us and starts making it rain. Fast and let's go to the shul. Not just a diet. Not a diet plan. Fast and go pray. So everybody goes to pray. HaKadosh Baruch Hu has been asking us to finish the prayer. Go outside. It's not raining. And he sees everybody's leaving. And they're all leaving. You know, they prayed. They're finished. HaKadosh Baruch Hu is finished. Go home now. So as they're leaving, he says, "Okay, listen, guys, just make sure each one of you makes the right measurement for your graves. Make sure it's the right measurement. Don't take too much space, not too little space." "What? What? What? What are you talking about graves? We just prayed. We just prayed."

39:31It's not raining, so just make your graves the right measurement. Everybody, the biggest rabbi in the world tells you to go measure a grave. He's telling you you're going to die. He's not kidding. He's not being sarcastic. No, you're going to die. Okay, bye. Bye. Nice to meet you. Don't start hysterically crying. The biggest rabbi in the world says you're probably going to die. What do they all do? They start crying and go back into the shul. They start crying in the shul, and all of a sudden, it starts raining. That's what G-d wants. G-d wants your heart. So you see, one of the biggest rabbis in the world, the way he rebuked his people, not politically correct, tells them you're going to die. Somebody comes today, says to people, listen, by the way, if you don't do teshuva, if you don't repent, you're all going to die from coronavirus next week. They're going to lynch the guy. But the biggest rabbi in the world, no problem. No problem.

40:34You see what some of the biggest rabbis in the world said in their books—Rambam, Ramban—all these different things. You see, pach, pach, pach, one after another. Even in halachic books, responsa. You see when they're talking about judgment, they're talking about din, they're talking about all these different things—mussar, not just for mussar, halacha also. The The tool writes, if you haven't seen your friend in a year, you have to do a special blessing. Why do you do a special blessing? Is it because you miss him? No. You didn't see your friend for a year. You like your friend, and you see him for the first time, but you know he went on vacation. He went to, I don't know, he went to Hawaii. He went to the Kotel. He went to yeshiva for a year. He went somewhere. You didn't see him for a year. You see him? You have to do a special blessing. Why? Why do you have to do a special blessing? This is because since you haven't seen him in a year, surely a Rosh Hashanah has been during that time. Judgment day has happened during that time. And the fact that he's still alive is a miracle. You should do a special blessing.

41:58Judgment day happened during that time. You didn't see him for a year. It's a miracle that he's still alive. This is a halachic book, not a mussar book. Halachic. You see the Gedolim, how they talk a different language than the people of today, a different language. Moshe Rabbeinu, everybody says Moshe Rabbeinu is the best, but they don't talk like Moshe Rabbeinu. They say the Gemara is the best, but they don't talk like the Gemara. I have some people that I know who are learning, and one guy told me he's five months away from finishing Shas. But the first time he ever heard about Gehinom was from me. So how's that possible? What Shas are you learning, a kindergarten Shas? Was this guy's picture in it? What kind of Shas is this, a Shas of history books? Well, where do you think I get my information from? I have special books.

43:00never heard of it again, no. So would you skip half the Gemara? What would you do? Every Gemara talks about it. No, but the rabbi said this, this, this. Pick a different rabbi, what can I tell you? So how come? How come there's all this difference? The truth is, Rabotai, our ego is so big in this generation, it's so huge in this generation, We think that we are more merciful than HaKadosh Baruch Hu. Why? We want to be nice to everybody. So we say, no, everybody is Tinok Shenishba. Everybody is Tinok Shenishba, everybody is a captured baby. Why? We have from the Gemara, Masechet Avodah Zarah, they say that during those times, the Christians used to steal Jewish kids. take a Jewish kid, steal him, kidnap him, and raise him as a Christian. So the kid will grow up not knowing that he's a Jew. So Chachamim ask, is he judged like a Jew? He doesn't know he has to keep Shabbat. He doesn't know he has to keep kosher. Chachamim said, no, surely he's a captured baby. So then later on, Chachamim, especially at the time of the Rambam,

44:27The Rambam writes that the Karaites are not Tinok Shenishba. They know, but they choose otherwise. But there are some people that are Tinok Shenishba. However, people completely distort what the Rambam says, meaning they take his words out of context. They say, no, no, the Rambam says that anyone who is secular is Tinok Shenishba. Completely false. Go look at the Rambam, you’ll see, completely false. Nonsense. But then they fast forward and they say this. a book, and again, I'm not picking on this book. I received a question from somebody today, and it's a very common issue. I figured Hashem sent me this today because apparently He wants us to talk about it today. There's no other reason for him to send it today; he's got this 500 times already, so why today? Now, what they're saying in this book is standard knowledge and teachings of today, and it's wrong, but it's in the book.

45:29It's a book, but it's wrong. And I'll explain to you why it's wrong. And in fact, our goal today is to explain to you why you want it to be wrong. As religious or as secular as you are, you want this to be wrong. Now, at first glance, you're going to think, no, no, it's right, it's good, it's nice, it's very nice to people. In the end, the chidush is going to be, you're going to want it to be wrong. A book called Chafetz Chaim: A Lesson a Day with commentaries by a couple of Rabbanim, Rabbi Shimon Finkelman and Rabbi Yitzchak Berkowitz. Surely, they are Talmidei Chachamim, but this is a mistake. Why is it a mistake? They write, on page 162 of this book, Lashon Hara and the non-observant people. Meaning, this whole book is, in essence, supposed to be based on the teachings of the Chafetz Chaim. But the person who was reading it didn't understand that it's not the Chafetz Chaim actually writing this. It's their commentaries on the Chafetz Chaim's work. But the Chafetz Chaim doesn't say this, what they're saying. In fact, he says the opposite. And this is what they say.

46:57Based on the rules we have just studied, the rules of Lashon Hara vis-à-vis the totally non-religious Jew become clear. 1. The average non-observant Jew today has been deprived of a meaningful Jewish education. Whether or not he has been exposed to Orthodox Jewish life, society has prevented him from taking Torah seriously. Rambam compares such a person to a Tinok Shenishba, a kidnapped Jewish child, whose kidnappers reared him with non-Torah ideals and whose transgressions are committed out of ignorance. Such a person may be in a category of both Amitecha, meaning your people, and Amito, your fellow. It is our obligation to educate him with love, care, and sensitivity, and it is strictly forbidden to speak Lashon Hara about him. So here they pasken, and they say that this is in essence in the name of the Rambam and the Chafetz Chaim, that it is forbidden to speak Lashon Hara about a Mechalel Shabbat, secular person, because everyone is considered a Tinok Shenishba. If you don't go to Yeshiva, Mir, you don't go to Lakewood, Monsey, Yerushalayim, Yeshiva, your father's a half a rabbi or a full rabbi, no, no, you're a Tinok Shenishba practically.

48:23You were raised by secular people. And I say that the Rambam said this in essence, and Chafetz Chaim said this. Neither one said this. In fact, we read Chafetz Chaim just the other day. Chafetz Chaim says everything that he's talking about in regards to Lashon Hara is only about someone that's considered Amitecha. And he gives a definition. What does Amitecha mean? Your nation in mitzvot. Meaning, he is just like you by keeping mitzvot like you. You keep Shabbat, he keeps Shabbat. Okay, if he keeps Shabbat, you keep Shabbat, you're not allowed to say Lashon Hara. But if he doesn't keep Shabbat, he's not part of your people. You're allowed to do whatever you want with it. You're not allowed to talk Lashon Hara. Chafetz Chaim says you're not allowed to talk Lashon Hara, but they say no. They say no. Second thing they say on this page, a non-observant Jew who did receive a meaningful Jewish education... has been taught Torah values and knows what he is doing is wrong, but claims that observance is too difficult, is a rebel due to temptation. He is considered part of Amecha, your people, which means that Lashon Hara may be spoken of him only if it is for a constructive purpose. Someone that knows about Torah, but is Mechalel Shabbat anyway.

49:40They're saying, no, it's too difficult for him. So he's still part of your nation. So you're only allowed to say Lashon Hara about him if it's for a constructive purpose. Wrong. Rabbeinu Yonah says that to speak Lashon Hara about somebody like this is a mitzvah from the Torah. Why? He's considered a sonei Hashem. He's considered like he hates Hashem. Especially since he knows. He's considered like he hates Hashem. So this is wrong. Now, the average person says, why are you so extreme? Why don't you just give them a free ride? What do you care? Why do you care so much? Why don't you make everybody secular? What do you care so much that everybody is Tinok Shenishba? What's the matter? How about this? After you understand this, you're going to want everybody not to be Tinok Shenishba. First off, what is a Tinok Shenishba? Tinok Shenishba, we just explained, captured baby. Now, the Tinok Shenishba that people talk about today, your average local heritage.

50:44thinks that it is a free ticket to heaven. This is wrong. Tinok Shenishba is a halachic term of how you treat a person in this world, not in the next world. Meaning, if somebody is a mechallel Shabbat on purpose, and he knows that Shabbat exists but he may violate Shabbat on purpose, he is considered an idol worshiper. According to the Rambam, Hilchot Shabbat, chapter 15, halacha number 30, last halacha, he's considered an idol worshiper. And if he touches your wine, you're not allowed to drink it. Why? It's considered as if an idol worshiper touched your wine, you have to throw it in the garbage. Can't sell it, can't do anything with it, got to throw it in the garbage. ...an idol worshiper. You see, the Rambam says idol worshipers used to serve their idols, even to this day, with wine. So you don't know if he just picked it up to give you a drink, or in the same process, he did a blessing for Yoshke or something. You don't know, so you're not allowed to drink this. That's why I'm throwing it in the garbage. If a mechalel Shabbat touches your wine, not drinks your wine, just touches your wine, even if he just picks up the bottle, you have to throw it in the garbage.

52:00But that's only if it's wine, uncooked wine. If it's cooked wine, like the Gefen, you know, grape juice, that's nothing. You can do that, you can drink it, you can do whatever you want with it. It's not real wine. But if it's good quality wine that's uncooked, it's not allowed. You have a wedding, you need two witnesses. If he's one of the witnesses, your wedding is not valid. Shechita (slaughtering) was to slaughter a cow. He's an expert shochet, but he's a m'challel Shabbat. He slaughters the cow in the best possible way in the world. He slaughters it, it's treif, not allowed to eat it. Treif. Shulchan Aruch paskins like this, everything that I'm saying, Rambam, and so on and so forth. Oh, but yeah, you want to lend the money... average Jew, keep Shabbat, you lend the money, you'll have to charge him interest. Mechalel Shabbat, Rav Ovadia, Rav Ovadia, right? Charge him interest. Now you're sure, he said charge him interest. Mechalel Shabbat. Why is this idol worship? Not to hate him, just charge him interest. That's someone Mechalel Shabbat B'farhesya. Now, let's say somebody doesn't know anything, never, he just found out he's a Jew last week or something.

53:21he grew up thinking he's a Christian like some of the people that I meet here and there, and he finds out he's a Jew. He doesn't know anything. He doesn't know what he doesn't know. Even a person like this—there’s not that many of them—but a person like this, if he touches the wine, he violated Shabbat today. He doesn't really know what's about it, but if he touches the wine, you're looking for me. That's what it means. It means how you treat him in this world. But if both of them die, whether it's the one that's doing it carelessly or doing it unknowingly, they die, neither one of them goes to heaven. Being a Tinok Shenishba does not give you a ticket to heaven. There is not a single Mechalel Shabbat in the same Gan Eden as Moshe Rabbeinu. Don't ever think that for a second. But that's the problem. The people of today, the Resha'im of today, the heretics of today, the shepherds of today, they call themselves rabbis sometimes. I'm not talking about these two. I think they just simply made a mistake. I'm talking about people that knowingly do this; they are just ignorant on purpose.

54:36and tell people that they have a whole parking lot of people driving on Shabbat, carelessly, like Goldberg and company. Those people, These are the most evil people in the world. Why? They tell people, you know, in essence, trying to tell them, listen, why? Your mom didn't keep Shabbat and she died. Don't worry, she's in a good place now. She's in Gan Eden. She didn't keep Shabbat. She didn't keep Taharat HaMishpacha. No, but she didn't know. She grew up secular. They give you the understanding that they're going to heaven anyway. This is Kefirah BaTorah. Kefirah in the 13 principles of faith of Sachar Va'onesh. There's not a single Mechalel Shabbat that has ever entered Gan Eden. Why? It'll be kefirah. The whole talk goes in the garbage. Tinok shenishba is only a halachic term of how you treat him in this world. Meaning, are you going to go to the extent of telling him, "Listen, you just touched my wine? I'm not. It's your wine now. It's your wine. Can't touch it. Can't drink it." What do you mean? It's a $500 bottle of wine. It's yours. It's all yours, buddy. Can't drink it. What? I just picked it up. Okay, you picked it up. Finished. But that's only if it's open, by the way. Not if it's closed.

55:44Now, on the other hand, the guy just woke up yesterday, found out he's a Jew, he picks up the wine, no big deal. Okay, thank you, give me the wine. You want some? Both of them are mechalel Shabbat. But we treat them differently. Because that's a real tinok shenishba. Now, why do we care that the guy that's driving to shul on Shabbat Why do we insist constantly, we've made at least two or three short clips about this topic, davka saying he's not a tinok shenishba, and just like Rav Yashiv says, there's virtually no tinok shenishba in our generation today. There are some, but relative to the numbers, very, very few. Why do we care? because there is a rule in the Torah: if you are merciful to the wicked, you will ultimately be vicious to the righteous. So how does anybody, including this group or anyone that makes this mistake on purpose—now, I don't think they made this mistake on purpose; I don't know them...

57:06Anybody that says everyone's Tinoq Shenishba blindly without just because they got a secular education, yeah, but he knows Shabbat. Yes, but because it's three blocks from his house, he goes to shul even once a year during Yom Kippur. He's still talking about it. Yeah, he doesn't really know the whole thing. Why? He's not a rabbi, therefore he's not... Anybody who's not a rabbi... What nonsense is this? Anyone that says such a thing, it's being vicious to the righteous. Why? For the same exact reason of what the Chafetz Chaim stands for. What does he stand for? Emet. What is Emet? Give us the entire Torah on a silver platter, Ben Adam Lechaveiro—between you and another person, don't say Lashon Hara. No one spoke about Lashon Hara more than the Chafetz Chaim. What does the Chafetz Chaim say? The Chafetz Chaim says you're not allowed to say Lashon Hara. The Rambam writes, if someone says Lashon Hara one time, it's questionable if he has Olam Haba. But someone who says Lashon Hara on a regular basis has no chelek in Olam Haba—no share in the World to Come. The Chafetz Chaim says, but if the guy is not part of Amitecha, he's not part of your nation, you can speak Lashon Hara about him.

58:21I'll come in, some people that write a book in his name say, "No, no, you can't." You can't say the guy is secular. No, you can't say that. Let me ask you a question: how many times did you hear, whether it be me or countless other people that speak in the world, mention the term? I don't think there's a shiur that doesn't mention it a little bit. How about that? It is probably the most common term mentioned in every shiur Torah that exists in the world. If it's not the entire shiur about it, it's a little bit about it. You mention it as a side note, Lashon Hara. Even the secular people, the secular people know what Lashon Hara is. They have little bracelets. They put, "Lashon Hara doesn't speak to me." Like even they know it's not good to do. But the truth be told, how many of us here How many of us here watching can really have our hand in Shamayim, yishtabach Shemo la'ad, HaKadosh Baruch Hu, when we read the vidui hagadol, the vidui hagadol of Yom Kippur, yishtabach Shemo, HaKadosh Baruch Hu gave us an opportunity to say, I'm sorry. But when we get to Lashon Hara, we say, no, no, HaKadosh Baruch Hu, this one, I didn't say a word. I didn't say a word. Why? I heard a shiur from Rabbi Satchin, so I said, don't say Lashon Hara. From that moment on, I never said Lashon Hara again. Who can say that?

59:51Who can say they don't say Lashon Hara? Who? Who? You say Lashon Hara without knowing. You say Lashon Hara without knowing. Why? You have to know the details of Lashon Hara. Privacy. I talk to you a lot, Baruch Hashem. You say Lashon Hara without knowing. No way. Okay. I'm lying to you. Okay? Beseder. point is every single person says unless you know when you know when you're glued to the books when you love Kanievsky you're too busy learning about that's when you don't say if you if you have any spare time you talk to your wife you talk to your parents you talk to your co-workers you talk to your friends by default you're going to speak why you're going to mention somebody's name you're going to somebody oh yeah you hear what he did well what do you do he bought a house Oh, you hear what he did? What? He just got married. He's made a lot of money. Talk about people. Who gave me the right to talk about people? Who gave me the right to talk about people? No, I'm saying something good. Who says that he wants them to know? Maybe it's his enemy. The details of Lashon Hara are huge. So much so, that when Rav Yisrael Meir Kagan, known as the Chafetz Chaim, came out with the book on Lashon Hara, he told Rav Elchonon Wasserman, he says, tell people, it's important. He goes, listen, it's important like it's worse than eating pig.

1:01:14says, "Put it up, so tell people this." He goes, "No, I'm sorry, I can't." "But you just said it's worse than eating pigs." He says, "Yeah, it is worse than eating pig." "So why don't you tell the people?" "Because if I tell the people it's worse than eating pig, people might start eating pig." I said, "I was saying anyway, might as well eat pig." Meaning what? Meaning that no matter how many shiurim... you have watched and attended. Unless you've gotten to the point where you're glued to HaKadosh Baruch Hu, you are still saying Lashon Hara, even if you're trying not to. Needless to say, if you're not trying. Meaning what? Meaning what? Meaning, rabotai yikarim. Now, since all of the people that watch you at Torah on Be'ezrat Hashem, and on Torah Anytime, and on Divine Information, and on Hidabrut, and on everything else, they're trying to do teshuva, they're trying to get to HaKadosh Baruch Hu, His side of mercy, His side of love, and everything else, trying to do the will of Hashem. Try, watch you at Torah, you do mitzvot, keep Shabbat, keep everything else, but still we fail here and there, say Lashon Hara. That's why...

1:02:19on Yom Kippur we say "I'm sorry." That's what we're saying. If we do it seven times, we say it. Why is it in it? Because all of us fail here and there, knowingly, unknowingly, we fail and we say "I'm sorry." He said, "Okay, no problem, I love you, I love you." But what does it mean, though? It means we're all guilty, we're all guilty. But the Chafetz Chaim gave us the Emes. And the Emes will set you free. What's the Emes? He said the Emes is that if you're saying Lashon Hara about a secular person that's a Mechalel Shabbat, it's not Lashon Hara at all. It's not Lashon Hara. He's an idol worshiper. It's not Lashon Hara. It's not recommended to say Lashon Hara about him because it's a bad trait. It's not a good thing to do, morally. But it's not a sin. Why? He's an idol worshiper. What did the Chafetz Chaim do for us over there? What did the Rambam do for us over there? What did Rabbeinu Yonah in Shaarei Teshuva do for us over there by telling us the full details of the Emes about our brother, the secular person?

1:03:35He set us free. Why? Most of the Lashon Hara is about who? The majority of people. What's the majority of people? Secular people. the majority of people are secular. You say about him, "You show up to Yom Kippur, you're a criminal." Why? According to these people, they say it's not so—you show up clean. So what happens here? By telling us that you're not allowed to say about a secular person, what did they do here? They were merciful to the secular person, saying, "No, he's part of your nation." And by being merciful to the secular, they ended up becoming vicious for all of us, Shomrei Torah and mitzvot. Why? Because now according to their psak, we're all ba'alei lashon hara. Because who do we talk lashon hara about? The secular people. We're not talking about tzadikim lashon hara. We're talking about regular people, right? Or at least we try, no? So that's the thing.

1:04:38You try to make the secular people not look so bad by saying, "Oh no, no, they're dirty, don't speak about them, it's not nice, it's no good, they're good people," this and that. Okay, fine, let's say they're bad people, but the secular, the mechalel Shabbat, no, no, no, they don't understand it. Ah, okay, so you want to be nice to them, but the Torah says don't. The Torah says, yeah, you try to do kiruv, that's what we do for a living, that's what we do every day, night and day, everything else. But by saying a different emet, meaning sheker, and saying I'm not allowed to say lashon hara, I'm not allowed to say lashon hara about them, it's a sin to say lashon hara about them. What did you just do? You made all of us criminals. Why? Because anyway people are going to fail for lashon hara here and there. Hopefully, it's just here and there. And according to the real psak of the Chafetz Chaim, it's not Lashon Hara, so it's not a sin. And by telling me it is Lashon Hara, guess what? You made me a sinner with your mercy. You see, Rabotai, this is how you have to stick to the emet as harsh as it sounds, and at the end, it's to your benefit.

1:05:53It sounds harsh. You could say Lashon Hara about your brother, the secular person. It sounds harsh. You could say Lashon Hara about such and such person. He's a really nice guy, but he's Mechalel Shabbat. Sounds harsh. Oh, why are you not nice? Why are you not nice? Sounds harsh. But in reality, in reality, that's the biggest mercy in the world you can do for yourself. That's the biggest mercy in the world that Torah can do for you. Why? Because you're going to say Lashon Hara anyway. You want it to be a sin? Go make yourself a sinner. Changing the Torah, trying to soften it, hardens it. By trying to soften it, you harden it. By trying to soften it, you made it worse. You made it worse. You made all of the religious people in the world thank you. Now, do you really want to know who are the real Timche Amalek and Yishmael in the world today?

1:06:53I heard this from Rav Mizrachi, sheikh, and it's 100% in it. Right now, Rabbi Tzvi Karim, statistically, it was reported that at the very least, there are now 60,000 Israeli girls married to Arabs. Palestinians, terrorists, came to them Pretended to be Don Juan. Pretended to be charming. Got her a nice little bracelet. Maybe a car. Maybe this. Yada, yada. Come meet my family in Syria. Come meet my family in Iraq. Come meet my family in Gehinnom. Come meet my family over there. They took her home. Hey, ima. This is Fatima. What Fatima? I'm not Fatima. I'm Sarah. No, no, no. Fatima, Fatima. Tell my mama Fatima she's going to kill you. From now on, you're Fatima. Took all they marry the girl. After that, a shaman, what happened to this girl? Many times they rape them, torture them, and do all types of horrible things to them. But guess what though? Right now, the average Jewish girl—60,000 girls that they know about, there's probably many that they don't know about—have 10-15 kids.

1:08:19Because the Arabs don't believe in any type of limitation in having children and so on. Hence the reason why they're growing like fleas. The average girl is given 15 kids, 10 kids. What does that mean? Halachically, halachically, when the mother is Jewish, all 10 little Arab Mustafas are Jewish. all 10 little Arab Mustafas are Jewish. But they grow up in the Arab world and they get insulted, "Yahud, Yahud," because the neighborhood knows the mom is Jewish. They don't like it. This guy's a Jew, even though they're also with their mother's Jewishness. So what does he do? He starts hating Am Yisrael because he says, "No, no, I'm not a Jew. I'm a Muslim." Look, my name is Mustafa, my name is Ahmed, my name is, you know, whatever it is. So what does he do? He becomes a hater of Israel, and he joins what? College? No, he doesn't go to college. University? He doesn't go to university. Where does he join? Hamas. That's where he joins. Hamas. Meaning Rabotai HaKedoshim, somebody that knows. I heard this from Rabbi Mizrachi, and I'm sure there's plenty of other sources for this.

1:09:42There are countless, some even say as much as half, of Hamas terrorists that kill Jews for a living who are Jews. Are Jews. Now, that's a tinok shenishba. Why? That kid doesn't even know he's a Jew. Doesn't even know he's a Jew. Number one. Number two, he doesn't know what it means to be a Jew. Number three, he doesn't even know what a Jew is, because he just hates them so much for no reason whatsoever. And guess what? One of them just came to me last week. One of them just came to me last week. A few came. A few, Baruch Hashem, came to me in the last few months. Apparently, they like me. But one of them came to me. He says, "Listen, I never really hated Jews. But my family always hated Jews. I never understood why. So I started looking into it. And I liked it. But when I told my family I want to be a Jew, my father gave me a beating of a lifetime. Almost killed me. So he says, 'Over my dead body are you going to be a Jew.'"

1:10:44Arabic, so I decided I'm gonna run away. I'm gonna run away. Before I left the door, my mother called me by the head. She came, she gave me papers. She says, "You don't have to convert, you're a Jew. You take this, you take these papers to the Rabbanut. We tell them this is who you are, this is who I am. You're a Jew already." Somebody came to me last week. But that's a tinok shenishba. That's a tinok shenishba. Why? The guy never knew what a Jew is. If he violates Shabbat, it's very different than, you know, little Yaakov who grew up in Netanya, in Israel, you know, driving a car on Shabbat. Very different. Why? Yaakov saw there are 500 batei knesset everywhere. But the guy who's a Hamas man, that's tinok shenishba. That's tinok shenishba.

1:11:44on the other hand, something very odd is that there are many, many Russian Israelis in the IDF (Israeli Defense Force) because, over the last 20 or so years, 30 years, Israel is one of the countries that likes immigration, and they invited the Russians to come visit them. come stay there under the precept that they think that they're actually Jewish. However, just about a year ago or so, the government itself reported that 96% of the million Russians that came to live in Israel are not Jewish like they originally thought. And where are these Russians now? They had kids in Israel. Those kids went to the army; they're now in the Israeli Defense Forces (IDF), thinking they are Jews, but they're not religious. Guess what? They're not Jews. So what's happening now? The IDF is fighting Hamas. The goyim from the IDF are fighting the Jews from Hamas. Another thing about this, you have the Pashtuns.

1:13:11The Pashtuns number somewhere in the neighborhood of 16 to 30 million of them in Afghanistan. People went to see who they are, what they are. They see that they keep many of the biblical laws. They have tzitzit. They do the shechita like the Jews. They do brit milah. They keep taharat mishpacha, which the Jews are the only ones that keep taharat mishpacha—family purity—for the mikveh and so on. They keep a lot of the biblical laws. Pashtun, 16 to 30 million of them, but they don't have the Oral Torah, so they're missing a lot of things. Those are Tinok Shenishbah, but you know what the world calls them? It doesn't call them Tinok Shenishbah. Know what they call them? Who wants to guess? Taliban. Taliban, that's what the world calls them. Now, of course... There's a difference of opinion about certain things, but this is what it is. This is what it is. There are countless Jews in Africa—Biafra, Nigeria, and so on. And some people say, no, they're not. They are, no, they're in-between.

1:14:29Point being, Rabotai, is that, yes, if, let's say, certain places like in Biafra or Nigeria or so on, that perhaps some of them have had intermarriage, some of them haven't had intermarriage, most likely will have to go through conversion, some of them, all of them, if they want to be recognized by the world as Jews. But the point being is, whether they do or they don't, the fact is that still some of them are missing some mitzvot. I have many of them as students. I have thousands of them that watch the shiurim, they're students, they watch the shiurim and so on. And guess what? They don't know basic stuff. And they get to know, they watch, they send questions, Baruch Hashem. And guess what? Why? Because they didn't have the Oral Torah available to them. Many of them came from a family that was very poor and so on and so forth. Some of them were slaves and so on. So the point being, Rabotai HaYekarim, is that you can't just throw the terminology of the Torah, Tinok Shenishba, anywhere you want. Why? Because by doing that, you're not being merciful; you're being vicious. Because there are real Tinok Shenishba and there are fake ones. Most of them are fake Tinok Shenishba.

1:15:41To call an average kid that lives in Brooklyn, New York, in Queens, in Los Angeles, in Florida, in Israel, in different places in France, places like that, that have a lot of Jews, to call somebody like that a Tinok Shenishba because he went to public school, it's completely nonsense. He knows the synagogue exists, he knows what Yom Kippur is, he's attended the school, he maybe had even a Bar Mitzvah, it's not Tinok Shenishba. nothing to do with it. And guess what? Even if you find a Tinok Shenishba, a captured baby, you find them, you can't leave them captured. Get them out of the cage. You are a Jew. Okay, so what? No, no, no. Let me tell you what that means. It's not just a, uh, Jew, three-letter word. maybe in Hebrew it's a few more letters. No, no, there's more. It comes with a package deal. No, but I want— it doesn't matter what you want. It's because who wants it for you? Start talking with a Jewish neshama. You have to keep Shabbat. That's it. Get him out of the cage. Why? Because if he dies, he's not going to Heaven. And guess what? Neither are you.

1:16:58Neither are you. No, but I keep Shabbat. Yeah, you keep Shabbat, but on Shabbat you keep your mouth shut. You didn't give him a CD. You didn't give him a flyer. You didn't give him a link. You didn't give him a word of Torah. You didn't tell him anything. You kept your mouth shut. Guess what? You are the reason why he stayed in a cage. Imagine HaKadosh Baruch Hu as His child. He's been looking for him for 3,300 years. You found him in some cage on the corner somewhere. He said, "Wow, you're in a cage, huh? How do you like it there?" "I'm good." "Okay, I'll see you later." You go up to Shamayim, HaKadosh Baruch Hu says, "No, so what did you do for the 100 years I put you in the world?" "No, I did this. I built a business. I got a boat. Got three houses. Six kids. Kept Shabbat." Learn a few pages of Gemara, it's good, okay? No, no, no. I didn't kill nobody. You killed the Gadol HaDor. What? What Gadol HaDor? What are you talking about? What Gadol HaDor? You killed the biggest rabbi in the world. What rabbi? What are you talking about? Hashem, I never met the biggest rabbi in the world. I saw him on YouTube. No, no, no. You killed him. Who? You saw that kid in the cage? That was my son.

1:18:12My son, he didn't know what a Jew means. You saw him, you left him in a cage. That kid, if you would have told him about Shabbat, he would have immediately become a Jew. Within a few years, he would have become one of the biggest rabbis in the world. But because of you, you left him in the cage. You said you like it over there? Okay, I'll leave you over there. Because you murdered him. And what, do you think you're gonna go to Canada and my son's gonna go to Gehinnom? No, no chance, no chance. what happens with that when people try to play with the Torah, even the basics become blurry. So with that being said, there is a lot more to talk about, but let's start with some questions. See what you guys have brought. Who wants to ask a question? Still nothing? I'm going to give you a little more insight. Oh... I noticed that sometimes when I write, my thoughts get jumbled up. What's your best advice for making sure that a D'var Torah flows in a logical sequence? What's the best advice for how to have a D'var Torah in sequence? Well, I mean, you have to have everything in a practical aspect of it, meaning...

1:19:33You have to use whatever thought you have in a way that you can relate it to your day-to-day life. How can I use this in my day-to-day life? Okay, so I found out that Moshe Rabbeinu is a gilgul of Noach. Great, it's a nice Midrash; it's fantastic. What can I use? What can I do? You learn that the only reason why he had to be reincarnated, even though Noach was an ish tzaddik tamim, was because we still have to come back again. Why? Because he didn't rebuke. Oh, that I can apply to my life. So, any thought that you have that's a conclusion of Torah, try to find a part of it that you can apply to your day-to-day life. A lesson learned, a real lesson learned that you can apply to your life. And that way, it's easier to remember. Second thing is, when you are learning Torah, you should speak out loud as much as you can. It doesn't have to be loud and obnoxious like me. But perhaps you can be loud enough for yourself to hear it. loud enough for yourself to hear, because that way you're using multiple senses. Number three, write down notes. Handwrite your notes. Handwrite your notes. Yes, some people say, "No, can I type it?" Yes, you can type it, but I recommend handwriting your notes. It takes a little bit more time for most people, but it's still better. Handwrite your notes.