"Ein Od Milvado" The Secret Code To EMUNAH & BITACHON - MUSSAR Iggeret HaRAMBAN (21)

0:15We, Baruch Hashem, are back here in Aventura, Florida, continuing our Tuesday night shiur on Iggeret HaRamban. Good evening, talmidim (students), and welcome to our shiur tonight. We've been delving deep into the profound wisdom of the Ramban's commentary on the Torah, and Baruch Hashem, this ongoing series has truly illuminated many intricate concepts for us. The series, Baruch Hashem, has helped me quite a bit. I think each pasuk (verse), each sentence that the Ramban says has so much significance in it. And when you look at some of the perushim (commentaries) that other Mefarshim (commentators) have said about it, you could pretty much do a whole series just on each pasuk. We see from this the depth and breadth of the Ramban's insight, and how much more there is to learn and plumb from his holy words. Baruch Hashem, we have the privilege to continue our journey into his sacred teachings. Yes, Baruch Hashem, many have taken upon themselves kabbalos tovos (good resolutions) and we've seen incredible siyata d'Shmaya (heavenly assistance) in various matters. As we channel all our koach (strength) and energy into learning Torah, we always dedicate the zechusim (merits) for specific needs. So, as we delve deeper into this holy Torah, let's ensure our intentions are clear, but we will continue elaborating on the next part of this letter. Today's shiur and its zechusim will be l'refuah shlemah for [Name] bat [Mother's Name], and also for [Another Name] ben [Father's Name]. May Hakadosh Baruch Hu answer all our tefillos (prayers) and grant a complete healing to all those in need, and may these acts of Torah bring abundant blessings to Klal Yisrael (the Jewish people) and the entire world.

1:25Good evening, my dear chaveirim. It's truly a zechut to gather together once again for a deeper dive into the wisdom of our holy Torah. Before we begin, let us, as is our custom, offer a fervent prayer for those in need of G-d's healing and boundless mercy. May we collectively merit to see the fulfillment of our hopes and prayers. "May Devorah bat Mercedes, and all of Am Yisrael, b'ezrat Hashem, be blessed with a Refuah Shleimah, Refuah HaNefesh, and Refuah HaGuf. Amen. And so, my dear friends, the phone calls continue, the emails continue, Baruch Hashem, there are many, many people who are doing Teshuvah. Something very good, Baruch Hashem, has happened since the last time I saw you all; there were quite a few people who approached me, sharing their personal experiences of profound spiritual awakenings, or even receiving incredible chidushim they never thought possible through their own intellect alone. It's a testament to the powerful lessons we've been discussing, how each of us truly has the capacity to bring a 'Gilui Eliyahu' into our own lives, living up to the legacy of Eliyahu HaNavi himself." Therefore, my dear talmidim, we continue our discussion on strengthening our emunah and our connection to HaKadosh Baruch Hu, especially as we are motivated by the most recent shiur we did on Sunday about Eliyahu HaNavi and how each and every one of us can merit to emulate his holy spirit. In essence, this refers to achieving a Gilui Eliyahu – a revelation of Eliyahu HaNavi – either by receiving a profound chiddush, a novel insight into Torah that you would have never uncovered with your own intellect, or, though less common, by seeing him himself. But most likely, this gilui manifests as such an inspiring spiritual enlightenment, strengthening our commitment to Avodat Hashem.

2:22We often speak about the necessity of teshuvah, of returning to Hashem. But sometimes, what we truly need is not a gradual process, but rather a profound internal awakening, a sudden surge of spiritual vitality for each and every one of us, just a sudden burst of energy to do Avodat Hashem. A sudden burst of energy of simply doing what HaKadosh Baruch Hu said. And one of the things that HaKadosh Baruch Hu says is to help each other do teshuvah. You know, it's not necessarily a bad thing to focus on yourself for the time being as you get yourself stronger and stronger. But as the Chachamim explained to us, there are nuances to this path, especially concerning the different motivations for our spiritual growth and self-refinement. ...especially concerning the different motivations for our spiritual growth and self-refinement. One such motivation, for example, is when a person does teshuvah simply from fear. Then he worries about himself. He worries about his spiritual state, and therefore he focuses on learning Torah; he fights for every single minute. Anyone that has spent some time learning Torah knows that the more you learn Torah, the more the Yetzer Hara starts attacking you, precisely because its entire agenda is to ensure that you not learn Torah. It throws distractions your way, trying to pull you away from your learning. You have to, you know, every day you're learning at 12 o'clock... My dear talmidim, we've been discussing the importance of consistency in our Torah learning, of having a fixed seder that we adhere to. But what happens when life throws us a curveball, a nisayon that challenges our commitment? Let's imagine a scenario: "You have a seder, you know, every day you're learning at twelve o'clock. All of a sudden, your father calls you at eleven fifty-five. "Okay, beni, come on. Do you want to come with me to the store?" "Which one?" you ask. "Your favorite store!" he replies. All of a sudden, he wants to take you to the store! He never wanted to take you to the store before, but today he wants to take you to the store. "Okay, fine," you think. So you go to the store. You come back, saying, "I'll be back by one, two o'clock." All right, so you sit down. Two o'clock. All right, "I'm going to learn." Just as you settle down, ready to delve into your Torah with hasmada, thinking you've overcome that first nisayon, another one immediately presents itself. This is the nature of our spiritual journey, filled with constant tests of our resolve and our love for Hashem's Torah.

3:40The yetzer hara is relentless in its pursuit to distract us from our holy task of learning Torah. Just when you think you've cleared one hurdle, another one immediately presents itself. All of a sudden, your mom comes with a nice dish, your favorite meal. Your eyes are practically popping out of your head, because you see this meal, you want to eat it. But by the same token, you want to learn. What are you going to do? Eat and learn? You cannot eat and learn! So now you have another yetzer hara. Then finally you say to yourself, 'Okay, fine, I'll give in to this yetzer hara for a half hour. I'll eat this food. It is really delicious, I really like it.' And just like that, another precious thirty minutes of learning time has slipped away. We often make the best intentions for our Torah learning, but the yetzer hara is cunning, constantly finding new ways to pull us away from our sefarim. You sit down, ready to open your Gemara, but then a thought creeps in. 'Maybe just a quick bite first,' you tell yourself, or perhaps, someone else encourages it. You know, 'I don't want to disrespect my mom; she made me this food.' Or, 'My wife made me this food; I don't want to disrespect her. I have to eat.' Okay, so you eat, and then a half-hour later, you think, 'Okay, it's two-thirty, I'm going to learn now. I'm going to do it. I'm going to do it.' But then, all of a sudden, your phone rings, and you have to answer it! Why? Because it's the call you've been waiting for since nine o'clock in the morning. Okay, so you sold out to the yetzer hara again for another half-hour. And so it goes, one distraction after another, chipping away at our resolve to sit and learn Torah. This is the constant battle we face, chaverim. This is how the yetzer hara works, slowly but surely, until we realize we've lost precious time.

4:24We see how clever the Yetzer Hara is, my friends. It doesn't always come to you as an aveirah, a clear transgression of desire or forbidden speech. Sometimes, the Yetzer Hara comes to you right in the middle of your Avodat Hashem, in your service of Hashem. It comes to distract you from Limud Torah, from learning Torah. It knows the immense power of every word of Torah learned. So it whispers, 'Just a little break. You're tired. You can learn later.' You might push it off, telling yourself, 'Okay, I'll definitely learn after Minchah.' And then after Minchah, it's, 'Okay, for sure after supper.' And then finally three o'clock, you're like, 'Okay, for sure I'm gonna do it now, for sure I'm gonna do it right now!' But all of a sudden, the tightness from the food you ate hits you like a bomb, and all of a sudden, you can't even open your eyes! You can't think straight. You're thinking, 'I'm not sure what I'm doing, maybe it's a waste of time.' And that's it! That's how, unfortunately, this exact thing happens to every single one of us, at any hour of the day. The Yetzer Hara is always looking for that opening. But we must understand that this is precisely the battle! When we recognize these tricks, when we push through that heaviness and open the sefer anyway, that's when we truly conquer the Yetzer Hara and bring tremendous nachas ruach to Hashem. So, when we talk about 'fighting for Torah,' we must understand the subtle ways the Yetzer Hara operates. He doesn't always appear as a blatant temptation. Rather, the Yetzer Hara is not always going to come to you in the form of an aveirah. He's not going to come to you only in the form of some type of sin – a girl, a guy, money, all types of things. Sometimes the Yetzer Hara is going to come to you in your avodat Hashem. He's going to come and distract you from learning Torah, from learning Torah. Why? Because he knows that every time you watch a shiur, you're internalizing the kedusha, the holiness of Torah. And it is this spiritual nourishment that allows us to grow.

5:18My dear friends, we often speak about the constant battle we face against the Yetzer Hara, the evil inclination. It's a relentless force, always seeking to pull us away from our spiritual path, to weaken our resolve in our service to Hashem. But Chazal teach us, and we experience it ourselves, that there is an ultimate antidote, a powerful shield against its wiles. That shield is the holy Torah. When you immerse yourself in its depths, when you connect to its wisdom, something truly transformative happens within you. you get stronger, and you want to do more. The Yetzer Hara knows this well. It knows that every time you open a Gemara, every time you open a Shulchan Aruch, every time you open Yalkut Yosef, every time you do anything that has to do with Torah, you will suddenly find yourself empowered, and you are not going to fall for its temptations anymore. So, the Yetzer Hara tries to do everything possible to get in your way. This is particularly evident when we speak about Teshuvah, repentance. What does it truly mean to do Teshuvah out of fear? It's when you get that profound realization in your head and heart that you actually have to now start fighting for Torah. It's not enough to simply intellectually acknowledge the importance of Torah; you must fight for it with every fiber of your being. Just as one would fight desperately for physical survival, so too must we fight for our spiritual survival, for the life-giving waters of Torah. This intense struggle, this fierce determination to connect to Hashem through His Torah, this is the essence of Teshuvah borne out of fear of losing that connection, of falling prey to the Yetzer Hara. May Hashem grant us all the strength to always cling to His holy Torah and overcome all challenges.

5:48My dear friends, talmidim, we often speak about the importance of Torah study, of immersing ourselves in its depths. But it's not enough to simply desire it; we must actively pursue it, sometimes even fight for it. Think about it: what does a person do when they are truly desperate for something essential? A starving person fights for food. He hasn't eaten in a few days. He hasn't drunk. He has nothing. But he sees there's maybe an apple in the corner that doesn't belong to anyone. But he knows there are a couple of guys behind him who saw it also. First one first, first come, first served. That's it. He fights for it. He doesn't hesitate, he doesn't deliberate. He acts with an urgency born of pure need. This, my dear ones, is the same kind of drive, the same fierce determination, we must cultivate for Torah. Because, as the pasuk says, 'It is our life and the length of our days.' My dear brothers, the Gemara tells us that there is no greater mitzvah than limud Torah. It is our lifeblood, our very essence. Even amidst the hustle and bustle of daily life, one must prioritize it. So many challenges try to pull us away, yet we must remain steadfast. You have to fight for Torah. You have to fight for a half-hour here, a half-hour there, two hours here, two hours there. You've got to learn it day and night. This demanding approach to learning Torah, my friends, applies to all of us. As our chazal teach us, talmud Torah keneged kulam – the study of Torah is equivalent to all other mitzvot. And indeed, this principle of striving for Torah applies both to men and women, though the particulars of the chiyuv for each differ.

6:21We speak of the profound importance of musar and middos tovos, reminding ourselves that true modesty and yiras Shamayim extend far beyond external appearances. The challenge, then, is to ensure that every Jewish soul understands these fundamental principles and how to live a life imbued with kedushah. This means that the obligation to learn extends far beyond just what we might traditionally think of as men's learning; indeed, this applies both to men and women. Even though men are obligated to learn Torah day and night, delving deeply into many different areas in order to connect with Hashem and His mitzvos, women are also obligated to learn the basics. This ensures she knows how to live as a Jew, what halachos apply to her attire, how to properly observe Shabbat and the Yamim Tovim, and certainly, that she doesn't show up for Pesach with chametz, like a pita. Without this fundamental knowledge, how can one truly uphold their Jewish identity and ensure their home is built on a foundation of Torah and mitzvos? It is essential for every Jewish soul to grasp these core principles, guiding them to live a life of kedushah and purpose. My dear talmidim and talmidot, we speak often about the importance of tzniut, of modesty, in our daily lives. And too often, people mistakenly believe that tzniut is merely about external dress, about covering. But this is a grave error. Sometimes, a person, a young woman, may fall short in her conduct, lo aleinu, in her understanding of true Yiddishkeit and tzniut, because she didn't know that girls also have to learn Torah. Needless to say, girls need to learn mussar, learn how to behave. Modesty is not just clothing. There are many Arab women that walk around with a tent. Literally, they walk around with a tent, but the filth that comes out of their mouth, you would think it came from some volcano. So although the clothes are very, very modest, the women themselves are not modest. True tzniut stems from an inner refinement, from a heart dedicated to HaKadosh Baruch Hu and His mitzvot, which then manifests in appropriate speech and action. This is the essence of what it means to be a Bas Yisrael.

7:12So, my dear talmidim, it's clear that tzeniyut is far deeper than what meets the eye. It's not only about the length of a skirt or the covering of hair, but about the entire persona of a Bas Yisrael. We see this vividly in today's generation, where unfortunately, even among those who claim to be religious, there are individuals whose actions speak otherwise. You see some of the curses they hurl at Am Yisrael, or at government officials, or anyone who disagrees with their outrageous behavior. You see the filth that comes out of their mouths. So a woman needs to know that tzeniyut is not just clothing; it's also how she behaves, how she speaks. This, Abotai, brings us to a crucial point about the importance of limud Torah, especially the study of Musar. For Musar provides us with the ethical framework and lessons in conduct that are essential for every person. These are not just rules for Am Yisrael; these are universal truths, lessons that even the goyim, the nations of the world, must learn if they wish to live a proper life. And speaking of goyim... So, when we discuss the sacred obligation of tzni'ut, of modesty, for our daughters, for our young women, it's not solely about the external appearance, about the length of a skirt or the covering of hair. It's truly about an internal disposition, a sense of self-respect and sanctity that shines through. We have to ask ourselves, when a girl carries herself in a certain way, what message is she conveying? Is she, for example, one of these girls that likes to wink and she likes to flirt? That's not modest at all. She likes to get attention. It's not modest at all. Point being, my dear Avotai, that learning is for everyone, especially when it comes to Musar. Musar has ethics that even the goyim, even the non-Jews, have to learn. One of the main things you're also going to learn is that goyim do not mean a derogatory word like some lefty liberals think. Goyim simply means nations. It is vital that we approach the study of Torah with an open mind, ready to learn the true meaning of our sacred terminology, rather than accepting superficial interpretations from those who seek to sow discord and misunderstandings. Understanding the simple meaning of words like 'goyim' is fundamental to understanding our role among the nations, and indeed, to understanding the entirety of Torah.

7:58And this clarity is crucial. So sometimes people make a comment: "Oh, it's not nice that you call non-Jews goyim." What do you want me to call them? Pikachu? What exactly do you want me to call them? Do you want me to say the name of every country? Goyim means nations! But people that are so ignorant don't even know what they don't know. They just like to fight. But when you want to fight, at least fight for Torah! At least fight for the sake of doing something for yourself and improving your own neshamah. Because truly, my dear Avotai, We're delving into the profound concept of teshuvah, and specifically, the motivations behind it. Is one driven by fear, or by pure love? This distinction is crucial, and the holy Zera Shimshon sheds light on the very different paths these motivations create. The Zera Shimshon says that if you do teshuvah out of fear, you're going to learn Torah. You're going to focus on yourself; you're going to go and learn by yourself – at night, in the morning, in the afternoon. That's it; you're going to come to the shul by yourself. But if you're going to do teshuvah from ahavah, if you're going to do teshuvah because you love Hashem, then your entire approach changes. It takes time to get to that elevated level of teshuvah from ahavah. You can't just skyrocket to that level number two right away. You have to start with fear and gradually elevate yourself to ahavah. My dear friends, we often speak of ascending in our Avodas Hashem, our service of G-d. It takes time to get to that level. You can't just skyrocket to level two right away. You have to start with Yirah, with awe and reverence, and then elevate yourself to Ahavah, to love. How do you get to that point of doing the Chovah, the obligation, out of love for Hashem? This is where a person simply understands that Hashem has other children. Not just him or her; she's not Hashem's only daughter, and he's not Hashem's only son. There are other children, and because I love Hashem, I feel a profound connection to all His creations and a deep desire for all of them to be close to Him. It's a natural extension of our love for Hakadosh Baruch Hu.

9:21because I love His children, and because I love Hashem. It makes me feel horrible that His other children are not coming home; they are not coming to this shiur, and they are not keeping Shabbat. So, it bothers Him, and it bothers us deeply. What do we do then? We start getting other people involved. ...This profound love for Hashem naturally leads to an expansive concern beyond our own needs. It inspires us to look outwards, to consider the spiritual well-being of our fellow Jews. And what does this manifest as in our daily lives? You start getting your friends to come to the shiur. You start sending the links to your friends. Perhaps many of you have hundreds of contacts on your phones, people you may not even recall. At least use those contacts for Torah. Send them an email, a voice note, or a link to one of our shiurim. Why? Because you love Hashem, and it pains you to see His other children not yet returning home. Anyone who loves Hashem, or even begins to develop that love, immediately starts engaging in kiruv. Why? ...Because your heart expands beyond yourself, beyond your immediate prayers and concerns. ...and bring His other children back home. because that's simply an outcome of your love of Hashem. You start thinking about Him, not just you. Not just praying about your parnassah, your refuah, your this, your that, your you, me, me, me, me. You start thinking about Hashem. When you genuinely love Hashem, your focus naturally shifts from your own needs to His honor and the well-being of His entire creation, especially His beloved children.

10:28My dear chaverim, we must open our eyes and truly observe the state of our world and our people today. The challenges we face are immense, and the spiritual confusion is widespread. Indeed, it often feels like the Shechinah is not as manifest here, especially since the Beit HaMikdash was destroyed. In Am Yisrael, Hashem, we are where we are. We don't even know our right from our left, and many Jews who consider themselves religious do the most horrible irreligious things in the world. They don't even know there's anything wrong with it. The point is, I agree, we have a situation where we have to express our love for Hashem by getting Hashem's other children to come back home. And this is our sacred mission, brethren. This is why we gather for shiurim like this, to reignite that spark, to bring more souls closer to their Father in Heaven, to do all we can to hasten the Geulah Sheleimah. We are truly blessed to see the growing thirst for Torah and mitzvot in our generation. It's truly inspiring to see how many people are touched by Hashem's light and seek to do good. And so, some people, Baruch Hashem, reach a point where they get motivated by some of the shiurim. They want to start doing kiruv; they want to start sharing the lectures. They want to donate for the sake of sponsoring a lecture or sponsoring CDs to help us spread the message to more and more places around the world. I wish we had an advertising budget! We could actually spend millions of dollars – not just hundreds of thousands, and not even tens of thousands – but literally millions of dollars, if possible, every single month, just to reach every single corner in the world. Imagine the incredible Kiddush Hashem we could make, bringing the light of Torah to countless neshamot who are yearning for it.

11:25So, my dear friends, we often speak about the mitzvah of kiruv, of drawing our fellow Jews closer to Avinu Shebashamayim. While many of us strive to be directly involved in this holy work, approaching individuals, teaching Torah, and inspiring connection, we must also recognize the vital role of supporting these efforts in other ways. Because Hashem, blessed be He, gave us the ability to reach others. Sometimes, you need money for it, for advertising and different things. We do things on a smaller basis, yet Hashem, blessed be He, still ensures the message reaches different places. But if somebody wants to do kiruv, at least he's going to use part of his money, or she's going to use part of her money, so we can do other things to share the message. Why? Because she knows she's not comfortable going to her friends, or family, or colleagues and telling them, "Hey, listen, why don't you come to the shiur?" She's not comfortable doing that. And that is perfectly understandable. Everyone has their strengths and their comfort zones. But that doesn't mean she can't still contribute to this holy endeavor. She can still do other things, like donating money. And the people that love Hashem do this. Just today, just today, I got three people from India—from India!—who donated money. Two of them are not Jewish; I don't know if they're trying to convert. And one of them is Jewish. This commitment, this pure devotion that seeks no direct benefit, is truly inspiring. And sometimes, you find that level of ahavah in unexpected places. Meaning that even in India, the non-Jewish people love Am Yisrael, love HaKadosh Baruch Hu—sometimes even more than Jewish people. Why? Because sometimes you have people watching the shiur, making all the greatest comments in the world. They watch it live; they watch it on Facebook, they watch it on YouTube, they watch it on WhatsApp. They watch all the shiurim, but their donation for the year is $32. For a movie, you pay more than that these days! It makes you think, doesn't it? This is a powerful lesson for us all to reflect on our own commitment and support for Torah and mitzvos.

12:39...But their family members and friends don't want to do teshuvah. And yet, the love for HaKadosh Baruch Hu and for Klal Yisrael can manifest in the most extraordinary ways, sometimes from the most unexpected sources. Consider, for instance, the devotion of even righteous Goyim from far-off lands. You have Goyim who live in India. They don't make millions of dollars. A woman sends me her week's salary, perhaps one hundred dollars, one hundred eighty dollars. They don't make that much money over there. But for her, what's more important is to get Am Yisrael back to Abba shebaShamayim than for her to have a little extra money. That's love of Hashem. That's love of Hashem. When people love Hashem, they do things that are not necessarily a direct benefit to themselves. This is the essence of true mesiras nefesh – self-sacrifice... "So we've discussed the challenges when encountering someone who is completely closed off, a 'wall' as we called it, to the idea of teshuvah or mitzvot. But let's look at another perspective, a different kind of devotion, a selfless love for HaKadosh Baruch Hu that drives people to extraordinary lengths. Consider the dedication of a person who sacrifices their own comforts for a higher purpose. For instance, think of a woman who works incredibly hard, dedicating herself to her work, yet: she's not buying herself an extra lavish dinner, or a nicer watch, or a nicer dress, or something else for personal pleasure. What is she doing? She's taking money she's toiled over, to what end? To have Am Yisrael come back to HaKadosh Baruch Hu. That's true love of HaKadosh Baruch Hu. Sometimes, people's love for HaKadosh Baruch Hu manifests in this way; it happens once in a while. Sometimes, people express their love in a different manner; they want to get their family members and their friends to do teshuvah, but their family members and friends don't want to do teshuvah. This brings us to a profound dilemma that many of us face in our attempts to inspire others. When faced with such resistance, when our heartfelt efforts to bring others closer to Hashem are met with indifference, how should we respond? It is precisely on this point that Shlomo HaMelech, in Mishlei, provides us with timeless guidance, saying, 'Al tochi leitz pen yisanecha; hochach lechacham v’ye’ehaveka.'"

13:39This pasuk gives us a critical instruction. It tells us how to approach different types of individuals when we want to inspire them to teshuvah and mitzvot. Consider a situation where you encounter someone who is completely dismissive, a true scoffer (leitz) as Shlomo HaMelech describes: You tell him, 'Listen, you have to work on your character traits. You have to keep Shabbat. You have to keep this, you have to keep that.' And the guy says, 'Ah, don't talk to me about this stuff. I'm not even really interested.' You ask, 'Yeah, but don't you care about the purpose of life?' And he replies, 'Ah, purpose, purpose… I'm just going to the basketball game.' The guy is completely just a wall. So concerning such a person, Shlomo HaMelech says, 'Al tochi leitz pen yisanecha; hochach lechacham v’ye’ehaveka.' This brings us to the crucial distinction Shlomo HaMelech makes. What does it mean, 'Al tochi leitz pen yisanecha'? It means... ...Baruch Hashem, there is a great thirst for Torah in the world, and many receptive souls waiting to learn. However, we must also understand how to effectively engage with those who are less receptive. As the pasuk in Mishlei (Proverbs 9:7-8) teaches us, "Al tookh letz pen yisnakha," which means: "Do not rebuke a scoffer, lest he hate you." Therefore, when we encounter someone who makes fun of the Torah, do not even bother with him. If he makes fun of the Torah, simply move on. Why? Because for the individual who likes to make fun of the Torah – whether it's a man or a woman – if you tell him something, if you try to bring him some type of proof that he is wrong, what does Shlomo HaMelech say will happen? He says that if you bring him any type of proof that he is wrong, he will only come to hate you even more. Instead of inspiring him to change, you will have alienated him completely. This is why Chazal teach us to focus our efforts where they will be most fruitful, on those who are receptive to Torah.

14:31What good does it do to engage with such an individual? Instead of him being inspired to do teshuva and actually fixing himself, what's he gonna do? He's gonna hate you. He's gonna hate everything about you. He's gonna hate everything that you're telling him even more than he did before. So what is it really doing? Nothing. Sometimes there are certain people you just simply have to avoid, because there are easier customers. Baruch Hashem, there is a huge tzimaon, a huge thirst for Torah in the world, and there are so many easy customers waiting to discover its truth. My dear friends, when we speak about kiruv, about drawing people closer to Hashem, we must understand whom we are trying to reach. It's not about indiscriminately chasing after every single person. We need to be discerning, to identify those souls who are truly receptive, those who have a thirst for truth, even if they don't yet realize it. There are so many categories of people out there, so many different levels of connection to Hashem and His holy Torah. We see, for example, amongst the Jews, the non-Jews, the people that think they are but they're really not, and the people that don't know they are but they really are Jews. There's so much tzim'aon, such a profound thirst for spirituality, for emet, for truth, amongst so many potential 'customers' in the world. All they need to do is just find out the truth, to have it presented to them. So, don't chase the people that actively hate the Torah, don't chase people that are outright kofrim, G-d forbid. There are so many easier 'customers' out there, even if that 'customer' is not your brother, it's not your cousin, it's not your father or your mother. You might think you don't have a direct benefit, you don't have a direct, familial connection. But my dear friends, you absolutely have an indirect benefit. Why? Because you made Abba, our Father in Heaven, happy. You made HaKadosh Baruch Hu happy. Why? Because you helped return one of His precious children, or at the very least, you showed a sincere desire to help them come home. That's why Shlomo HaMelech continues this very verse and he says, "Rebuke the wise man and he'll love you." Who is this 'wise man' Shlomo HaMelech is referring to? The wise man is someone who inherently likes Torah, he just doesn't know much about it yet. He has that spark, that pintele Yid, yearning to be ignited.

15:27Sometimes, when you try to share a Dvar Torah or engage someone in learning, you might not see immediate results. You might feel your efforts are not fully appreciated, or that the person simply doesn't grasp everything. But even when the direct impact isn't clear, but you have an immense indirect benefit. Why? You made Abba happy. You made HaKadosh Baruch Hu happy. Why? Because you helped return one of His kids, or at least you showed a desire to help him. So that's why Shlomo HaMelech continues this verse and he says, "Rebuke the wise man and he'll love you." Who's the wise man? The wise man is someone that likes Torah, he just doesn't know much. He doesn't like, he doesn't, you know, he just doesn't know that much, but he likes Torah. You give him a nice chiddush. I said, 'Listen, I have a chiddush for you. I have a new Dvar Torah. I have a new shiur.' You sent it and he's like, 'Oh, thanks for thinking about me, man. I appreciate that. I'll watch you when I get a chance. Thank you.' Even if sometimes he doesn't end up watching it, he's appreciative of chochmah. He likes it. Go for him. Go for her. Somebody hates it, you turn. Seek a new exit. Reroute. The key is to always find a way to reach out, to plant the seeds of Torah and Yiddishkeit, and to recognize that every effort, big or small, has profound spiritual ramifications. So, who are these people we should be 'chasing'? Who are the ones actually open to it? It is not necessarily the most learned or the most outwardly observant. Sometimes, it is a person who just doesn't know that much, but he genuinely likes Torah. You offer him a nice chidush, and perhaps you say to him, 'Listen, I have a chidush for you. I have a new dvar Torah, a new shiur.' You send it, and he responds, 'Oh, thanks for thinking about me. I appreciate that. I'll watch it when I get a chance. Thank you.' Even if sometimes he doesn't end up watching it, he is appreciative of chokhmah. He likes it. Go for him. Go for her. But if someone truly hates it, you must turn. Seek a new path. Reroute. This is the approach we must take, my dear friends. Our avodah is to seek out those sparks, those souls yearning for truth. But if we encounter outright resistance, we understand that our energy is better spent elsewhere, seeking those with open hearts.

16:21This is very important for us to know, because He doesn't want us to waste our time. There isn't that much time left. The reality is that we have to spend a lot of time learning Torah, doing mitzvot, working on ourselves. If we spend all of our energy chasing a bunch of people who don't want to do teshuvah, we're wasting all of our energy. Let's go chase the people who actually want to do it. My dear friends, we gather here to strengthen our commitment to Torah and mitzvot. But our responsibility extends beyond ourselves; it encompasses our entire community, particularly those who may be struggling. It is a sad reality that in our generation, many face profound challenges that can pull them away from the holy path. And so, the phone rings, emails arrive, texts flood in – for me, it is a constant stream of urgent pleas. That is why, it happens often that at least a few times a week, people send me an urgent '911' message. They cry out, "Oh, please! My daughter is struggling, my son is struggling, my husband is struggling, my wife is struggling, my cousin, my friend, my loved one – they're off the derech! Can you help them?" Someone is doing something truly alarming, and apparently, the family and friends have had enough; they desperately want to do something about it. So they call me with that 911 plea: "Oh, Rabbi, can you do something about it?" And my answer is always: "Yes, I can." Yes, I can. But we must be strategic in our approach, my friends. We need a method that truly reaches the heart and mind, allowing them to engage with the truth of Yiddishkeit on their own terms, free from immediate pressure.

17:19So, if we are to be efficient with our avodas Hashem and reach those truly open to Torah u'Mitzvos, how do we best approach someone we're not yet sure about? My method is simple, and it saves a tremendous amount of wasted effort: I can send you a link, or I can send him or her a link to watch my personal story—the movie about my journey. Let them watch it. After they watch it, if they have questions, then they can call me. 'No, no, why can't you just call them now?' you might ask. No, right now it will be a waste of time. And the reason why is because you have to establish two points with every single candidate, whether they're going to be a customer or not. Point number one is to gauge their readiness to receive. Are they genuinely interested in learning and exploring, or merely looking to scoff or argue? We are seeking those with an open heart and a searching neshamah, ready for the emes of Torah. In our holy work of spreading Torah, a crucial first step is discerning the true readiness of the person before us. We must ask ourselves: Are they a fool, or are they wise? Meaning, are they someone who is going to mock the Torah? They don't want to hear anything; it doesn't matter what you say. You could bring Moshe Rabbeinu himself to tell them that Torah is a myth, they won't listen. If they are like that, I am not going to waste my time. I have thousands of people all over the world who are looking for answers. Am I going to pursue someone who doesn't want answers? Absolutely not! To invest our precious time and spiritual energy in such an individual, whose heart is closed to truth, would be futile. Our focus must be on those whose hearts are open.

18:09My friends, all these excuses, these reasons for not engaging with a shiur or a new idea, this 'I don't have time,' 'I don't like this,' 'I don't like that'—it is truly a waste of time for those who are making them. If they're truly wise, they appreciate chokhmah, they're interested in something new they've never heard, they're interested in expanding their mind, their neshamah, their spirituality. That's the first thing, isn't it? How do I establish that point, how do I know if they truly have this desire to grow? By seeing if they actually watch the movie. Because, as we discussed, first you have to establish the point of whether these people are interested in expanding their horizons. If they are, they'll watch the movie. And if they watch the movie, for sure, they'll have questions and a willingness to learn more. My dear friends, the path to teshuvah and deeper understanding is often paved with challenges, especially at the outset. Before we can even begin to gauge whether a person truly connects to a profound message, to a story that can transform them, or to the very voice trying to guide them, we frequently encounter a significant hurdle: a fundamental reluctance to engage, to even give it a chance. They don't watch the movie because they say it's too long, or it's too short, or it's too this, or the music's too loud, or the voice is not so nice. Oh, 'I don't like his beard,' or 'I don't like his voice.' They have all these excuses for why they didn't watch it. 'I don't have time. You don't have time. I don't have time either!' First, you have to establish the point of whether these people are truly interested in expanding their horizon. If they are, they'll watch the movie. If they watch the movie, for sure they'll have questions, and those questions, chaveirim, are precisely the entry point we're looking for. Because once those questions begin to emerge, once that interest is genuinely piqued, that's when we can truly move forward to delve into the depths of emunah and yiras Shamayim, to answer their sincere inquiries, and to help them along their unique path of teshuvah, with HaKadosh Baruch Hu guiding us all, baruch Hu u'varuch Shemo.

18:54My dear brothers, we've discussed the importance of reaching out, but we must also be wise with our precious time. Sometimes, you'll encounter people who simply don't connect with your message, no matter how pure it is. They may be those resha'im who make nasty comments without even seeing the video, or they might just decide to make fun, or anything like that. Perhaps they just don't like my voice, whatever the case may be. No problem! In such a situation, I am not the vessel HaKadosh Baruch Hu intends for them. So why should I waste my time? Why should you waste your time? Then we get to point number two. Point number two is whether they connect to the movie, the story, and the speaker or not. If they connect, then let's talk. Why? Because that means I'm the vessel that HaKadosh Baruch Hu sent you to help you do tshuvah and answer your questions. If not, if there's no connection, then it's clear I'm not the kli (vessel) HaKadosh Baruch Hu intended for them. The point is, you have to establish these certain points so you don't waste your time, because time is very valuable, my friends. You have to spend that time learning Torah and mitzvot, and you have to spend that time helping other people do tshuvah, not chasing a bunch of dead people. if they don't connect, they hate me. They might be one of these resha'im who make nasty comments without even seeing the video. Or they just decide to make fun, or anything like that. They just don't like my voice. Whatever the case may be. No problem! I am not the kli (vessel) HaKadosh Baruch Hu intends for them. So why should I waste my time? Why should you waste your time? The point is, you have to establish these certain points so you don't waste your time, because time is very valuable, my friends. You have to spend that time learning Torah and mitzvot, and you have to spend that time helping other people do teshuvah. Not chasing a bunch of dead people.

19:42We were just discussing how, even for those who are, unfortunately, spiritually adrift, who may seem to be spiritually 'dead' due to their transgressions against the Torah and Mitzvot, there is always hope. Hashem, Baruch Hu, desires their return, not their destruction. And that's why HaKadosh Baruch Hu says to the prophet Yechezkel, HaKadosh Baruch Hu says to the prophet Yechezkel in chapter eighteen, verse thirty-two: "For I do not desire the death of the one who dies," declares Hashem Elokim, "Turn yourselves back and live!" This powerful message from Hashem reminds us that the door of teshuvah is always open. No matter how far one may stray, HaKadosh Baruch Hu yearns for our return, for our spiritual life, and offers us the path to come back and truly live. doesn't mean that Hashem is saying, "I don't desire the death of someone who is already physically dying, or who is already physically dead." I mean, [it refers to] someone who's a sinner, someone who's a rasha, someone who's wicked; who's not keeping Shabbat, who's not keeping taharat mishpacha, who's not keeping kashrut, who's not keeping the mitzvot like they're supposed to in the eyes of Hashem. They're spiritually dead already. My dear talmidim, as we emphasized, our focus must be on those who truly seek to live a life of Torah, who are interested in building their connection with HaKadosh Baruch Hu. Yet, even as we discern where to invest our precious time, we must never lose sight of the profound potential within every neshamah. We, as committed Jews, are not interested in seeing a fellow Yid continue in a state of spiritual deadness. We must therefore clarify the stakes, by explaining that without sincere teshuvah, this spiritual deadness, chas v'shalom, can lead to the 'killing off' of one's spiritual potential and connection, even in Olam HaBa. Instead, we call upon them: 'Return to Teshuvah, and you will truly live!' This means not only experiencing ultimate life in Olam HaBa, but also finding true vitality and purpose here in Olam HaZeh. If a person genuinely wants to live, if a person truly yearns for the truth, then you invite them to this path of life, to the wellsprings of Torah. But if he merely wants to play with his phone for two hours, if his heart is not open to receiving, then why bother coming to a shiur? Our mission is to engage with those who are actively seeking, those who show even a spark of interest. It is for them that we open our homes, our batei midrash, and our hearts. May HaKadosh Baruch Hu grant us the wisdom to always find the receptive souls and guide them towards a life of everlasting Kedushah.

21:00So, my dear friends, having absorbed so much from the Ramban over these past months – all his profound teachings on middos and hashkafah – one might legitimately ask: what is the ultimate gain? Why dedicate ourselves to this intense study, when, after all, there are plenty of other ways to make money? There are plenty of other ways to spend your hour or two hours of your life. Why bother? This is a message from HaKadosh Baruch Hu. Sometimes, you're going to see certain people who are simply uninterested. On uninterested people, you cannot spend your time. You have to spend time on people who are interested in living this profound path of Torah and avodas Hashem that the Ramban illuminates for us. It is these receptive souls upon whom we must focus our efforts in spreading the light of Torah. For those who are truly interested in living this profound path of Torah and avodat Hashem that the Ramban illuminates for us, there is immense depth to uncover. This is an introduction for what the Ramban says next. The Ramban, over the last several months, has taught us quite a bit. He taught us how to deal with ka'as. He taught us what happens the moment one has petirah and is placed in the kever. He taught us how to flee from ka'as and ga'avah. He taught us many different things; if one truly delves into any one of these shiurim, watches it several times, and learns it like a sefer, the depth of his teachings will truly transform them. We've been discussing the profound impact of our actions and our inner spiritual state. Today, we turn our attention to the timeless wisdom of the Ramban, ztz"l, who offers us invaluable guidance on not just how we interact with the world around us, but also how we connect with the Ribbono shel Olam. You'll get a lot out of it. Moving on, the Ramban writes how a person should behave. Not just how he should behave when he walks around and is among other people, but also how he should behave when he is speaking to HaKadosh Baruch Hu during his tefillah. So the Ramban writes, "V'roshcha kafuf, ve'einecha yabitu lemata la'aretz, u'levcha lema'alah." This profound teaching underscores the critical link between our physical posture and our spiritual intent, emphasizing that our outward demeanor must reflect the humility and devotion we cultivate within our hearts.

22:24So what exactly does this powerful passuk from the Ramban mean for us in our daily lives? He's giving us a profound instruction here. He states plainly, "Let your head be bowed, cast your eyes downward and your heart heavenward." In essence, what the Ramban is profoundly teaching you is that when you walk around, your outward appearance, the very way you carry yourself, the way you behave – all of this directly represents precisely what you feel deep within your heart. If you walk around tall, with an elevated posture, that undoubtedly symbolizes arrogance, ga'avah, an inflated ego. This isn't just theoretical; it has practical implications for every step we take. We speak often in our shiurim about the cardinal middah of anava, humility. It is a cornerstone of true Yiddishkeit, a quality that our Sages teach us should be our guiding light. But anava must be genuine, it must stem from the pnimiyus of a person, from an internal recognition of one's place before Hakadosh Baruch Hu. It is not merely an outward show, a pose struck for others to admire. Imagine, if you will, a scenario where someone attempts to project humility through their physical demeanor, not because it's their natural way, but as a performance. You walk around just like normal, but not standing up tall. You might try to appear relatively humble. You walk around as if you have some sort of hunchback, but you don't. What kind of message does that send? Then you're probably a show-off, or perhaps foolish. There's something fundamentally wrong with such behavior. Why are you pretending to have a hunchback? You don't need to walk around like this if you don't actually have a hunchback. Now, this is different, entirely different, if a person genuinely has a physical condition. You have a hunchback. You're an old man. You're 90 years old. That's, unfortunately, a natural part of aging, a mark of a life lived, perhaps filled with much Torah study or hard labor. That is a very different matter. It's the pretense that is problematic. The external manifestation of a supposed humility, when it is not rooted in truth, is not anava at all. Rather, it is often a form of ga'avah, pride, disguised as its opposite. Our Rabbanim teach us that " Hakadosh Baruch Hu ro'eh ba'levavim " – the Holy One, Blessed be He, looks into the hearts. He is not fooled by outward appearances. A true oved Hashem, a servant of G-d, strives for sincerity in all his actions, whether in his avodas Hashem or in his interactions with fellow human beings. Let us therefore always be mindful to cultivate genuine humility, a true shiflus, which emanates from within, rather than merely adopting a superficial posture for the sake of appearances.

23:18My dear brothers, we gather here to delve into the depths of Torah. Often, we are confronted with the superficiality of the world around us. We see how much emphasis is placed on the external, on the fleeting, on what appears to be, rather than what truly is. This reminds me of a thought... What happened to your body over the last ninety years? No problem! Yes, we observe these physical changes, but that's not the essence. But if some people pretend – sometimes you go to religious communities and you see many different people that are pretending, and some who are not. You'll see the same thing in non-religious communities. The point is: is the way you look what's inside? This isn't a big machlokes. Look, some people fall for superficiality. I'm not trying to start an argument. ...Indeed, the outward appearance can often be deceiving. Just this week, I was speaking with a few Chachamim about some of the speakers in the world today. These Talmidei Chachamim learn Torah all day and all night, and I shared with them some of the things these speakers say. Some of these things, my dear brothers, are outright against the Torah. It is precisely this kind of discernment that we must cultivate, to look beyond the superficial and always cling to the truth of Toras Hashem T’mimah. My dear Yidden, it is so crucial in our generation to remain firm in the pathways of our holy Torah and to consult with true Gedolei Yisrael. Just recently, I was having a discussion with a few Chachamim about some of the contemporary speakers in the world today. Now, these Chachamim that I spoke to are serious Talmidei Chachamim, who learn Torah all day and all night. And I tell them some of the things that these other speakers say. If the Chachamim don't speak English, I explain it to them; if they do, I send it to them directly. And some of the things that these people say are outright against the Torah. They claim that there's no such thing as a "gay norm" in Torah, that there's no punishment, that "Hashem loves everyone" without consequence – all of this hocus-pocus stuff. But my dear friends, that is simply not true; there is no source for such claims anywhere in our holy texts.

24:16These modern "speakers" come along and they say: "Saying that there's no 'gay norm,' saying there's no punishment, that Hashem loves everyone — all of this hocus-pocus stuff? Not at all! There's no source for it anywhere! I tell them, 'This is what people say today, especially in the English-speaking world.' Every other day, someone sends me a video of some other rabbi who says there's no punishment. Or one guy said — I think it was just yesterday someone sent it to me — he says that in this generation, there's not a single Jew who will be punished for a sin." This completely uproots the fundamentals of our emunah! Good evening, dear talmidim, and welcome back to our shiur. Tonight, we find ourselves grappling with a rather provocative idea, one that has been attributed to Rabbi Manis Friedman. He raises a fundamental question about din v'cheshbon – divine judgment and reckoning – particularly in the context of our generation's spiritual challenges. His argument, which we must dissect carefully, suggests that if we embrace his premise, then the very foundations of accountability seem to shift. He posits something along these lines: "That's going to be punished for a sin. Meaning, if we follow this logic, half the Torah would be canceled for this special generation. Why, according to him? He says that, no, Hashem gave us the yetzer hara. So why is He punishing us? Why didn't He give us the yetzer hara at the time of Moshe Rabbeinu? He didn't give us the yetzer hara at the time of David HaMelech. Is it only this generation that has sins? No other generation before us has sins? He says, 'No, this generation, Hashem gave us the yetzer hara.' So we sinned. So what is He going to punish us for?" Chas v'shalom! This line of reasoning, while attempting to be profound, fundamentally misunderstands the nature of bechirah chofshis – free will – and our responsibility before Hakadosh Baruch Hu. Even with the yetzer hara, we are always given the strength to overcome it, as our Sages teach, "If one comes to purify himself, he is helped from Above." We must reject any notion that absolves us of accountability for our actions, for that would indeed negate the very foundations of Torah and Mitzvot.

25:14...Gemara in Maseches Sanhedrin where it discusses the different categories of individuals. And on this very point, there's a fascinating perspective shared by none other than our esteemed contemporary, Rabbi Manis Friedman. He really delves into these foundational concepts in a very accessible way. One of the genius ideas of Rabbi Manis Friedman, is that he's the one who said it. Now, I had to look into it. What's the mahlokes here? The bottom line: is he a rasha or a shoteh? You see, this question of categorization is crucial when we consider the behavior we've been discussing, particularly regarding those who deviate from accepted Torah principles. For a deeper understanding of these distinctions, see the shiur itself, as we're about to explore the implications. We must be vigilant, my dear friends, against those who distort our sacred texts for their own purposes, turning the profound lessons of the Torah into jest. It's a sad reality we witness today, where some individuals, in the guise of teaching Torah, undermine its very foundations. Consider the outrageous claims of one such individual, whose words we've been discussing. Now, on one hand, you can say the guy is a rasha. That's my argument. Why? All day, all night, he changes the Torah. All day, all night, he changes the Torah. He says there's no Gehennom, there's no this, there's no that, there's no nothing. Everyone's going to Gan Eden. Well, he asks some people, 'Oh, so why do we go to Gehennom? Why do we go to hell?' So people say, 'Why?' He says, 'To go see all your friends.' Can you imagine such an absurdity being taught in a shiur Torah? To turn the serious spiritual refinement of Gehennom into a social gathering? This is not only a grave manipulation of our holy tradition but a chillul Hashem. By making a mockery of divine judgment and the consequences of our actions, he completely eradicates any desire for teshuvah and self-improvement among his listeners, encouraging them to remain complacent in their spiritual state. This is precisely why we must identify such an individual as a rasha.

26:02My dear talmidim, we must always remember the profound responsibility that comes with teaching Torah, especially in this generation where so many avenues exist for dissemination. When an individual, who is meant to be a guide, actively misrepresents the halakha and the teachings of our Sages, he does a disservice of the highest order. Take, for example, the recent video circulating where a speaker, purporting to teach, made a mockery of profound concepts. That's what he says in the video. And everybody starts, ha ha ha ha, the whole shiur, the whole thing. Everybody's laughing about punishment. 'Ha ha ha ha, it's so great. I can't wait to go.' And then you start seeing a bunch of people in the background saying, 'Oh, you know what? I don't really know anyone that's going to Gan Eden. Oh yeah, that's going to be good in Gehinnom.' This is shiur? This is what they call shiur Torah today? So the guy is manipulating the Torah to the extent of making fun of it. This is a rasha. Because all of those people now have no desire whatsoever to change. Such an individual, who causes others to stumble and find humor in their own spiritual downfall, truly fulfills the description of a rasha given by our Sages. It is a grave sin to turn people away from teshuvah and righteous living by trivializing the consequences of sin. We must uphold the sanctity of Torah and its teachings, ensuring that they are conveyed with the awe and seriousness they deserve, to inspire all of us to grow in our avodat Hashem.

26:34We see clearly from the sacred texts, from the words of our Sages, that certain fundamental principles are not open for reinterpretation. Yet, some voices emerge today attempting to cast doubt or alter these foundational truths. When confronted with such claims regarding a core tenet of our faith, a discussion arose in the batei midrash amongst some of our esteemed rabbanim, addressing the nature of the individual making these statements. Some were quick to condemn the person outright, worthy of harsh condemnation. But then, a couple of Talmidei Chachamim say, 'It's not possible!' Meaning, it's not possible for someone to be so wicked as to say such things. 'Is he truly that much of a rasha?' And to the question, 'So, what do you mean, "it's not possible"? The man is clearly saying what he is saying!' They responded, 'No, no. He is only truly considered a rasha if he knows what he is talking about and he deliberately changes it.' This distinction, my dear friends, is absolutely vital. If a person speaks out of ignorance, even if their words are damaging, their spiritual standing is different than one who, fully aware of the Gemara, fully aware of the words of the Rishonim and Acharonim, and the clear mesorah, still chooses to actively subvert it. The latter, by knowingly and intentionally altering the words of Torah, places himself in a far more precarious spiritual position, one that our Sages define as a true rasha. It is a profound difference between a misguided soul and a deliberate rebel against Hashem's truth, one that demands our careful consideration and understanding as we navigate the challenges of our generation.

26:49My dear talmidim, we often encounter individuals who present various ideas, some of which seem to contradict fundamental principles of our holy Torah. It is critical for us to distinguish between sincere seekers of truth and those who, for whatever reason, distort or dilute our sacred traditions. When we speak of such fundamental tenets as Gehinnom and the ultimate fate of the resha'im, there is no room for ambiguity or personal interpretation. The path of Torah is clear, illuminated by our Chazal and the Rishonim and Acharonim who followed: meaning, if he knows—if he truly knows—that the Gemara states in Masechet Rosh HaShanah that there is Gehinnom and it never truly ends for the wicked, and that the resha'im will remain there even after Mashiach comes; and if the Reshit Chochmah details what is destined to happen to them; and if all the tzaddikim throughout all of history who discussed this issue spoke exactly the same language—then how can he present otherwise? If he read the sefarim, if he studied the Gemara even once, if he delved into the Shas, if he did anything, if he attended a kollel and actually learned for a few years, then there is simply no excuse for such a grave misrepresentation of our sacred texts. To suggest otherwise is to either display a profound ignorance of basic Torah principles, or, chas v'shalom, a deliberate attempt to mislead. One cannot claim to be a teacher of Torah while simultaneously discarding the explicit words of our Chazal and the unanimous tradition passed down through generations. The truth of Olam Haba and the consequences of our actions in this world are not subject to modern reinterpretations or individual whims; they are eternal verities taught unequivocally by all our holy Rabbanim.

27:18...eternal verities taught unequivocally by all our holy Rabbanim. And yet, we have individuals today who, despite claiming to be teachers, brazenly distort these truths. Take this particular individual, for instance. Even when he writes some books other than his cartoons, he still changes the Torah in order to appeal to people. If he does this, then he's acting like a rasha. So I initially thought, 'Okay, that's just what he does.' But then a thought occurred to me: 'No, this is not possible!' So then I had to ask myself, 'What do I mean it's not possible?' Because there's no way someone knows the truth and is still changing it so overtly. No, he's simply an idiot! That's what I concluded about him and anyone like him. He's simply somebody who doesn't know anything, and he just says whatever feels good. He sees people are happy when he says that no one goes to Gehinnom. He makes another show about it. He says he sees that people who could do whatever they want are coming to his show. He makes another show about it. Why? That's what sells! That's what sells, and that's what they say. That's the makhlokes, the dispute: are they the resha'im, or are they just idiots? Now, there is a raya to prove that otherwise he has to be a rasha. Why? And... "Good evening, talmidim chachamim. It is a zechut to continue our shiur this evening, delving into the profound words of the Ramban. As we discussed, the Ramban here, drawing directly from the Gemara in Maseches Yevamot, daf one hundred five amud bet, elucidates a fundamental yesod of Avodat Hashem: that our external conduct – how we stand, how we behave, how we carry ourselves – fundamentally reflects what resides within our hearts and souls. It's a mirror to our inner truth. Therefore, when we speak of those who, perhaps, deny fundamental principles of emunah, or even just the consequences of our actions—if you say that you don't believe there's punishment, then you'll undoubtedly encounter such an approach: He says whatever feels good. He sees people are happy when he says that no one will face punishment. He makes another show out of it. He says he sees that when people can do whatever they want, more people come to his 'show.' He makes another show out of it. Why? Because that's what sells! That's what sells, and that's what they say. That's the machloket. The machloket is: are they truly yirei Shamayim, or are they just tipshim? Now, there is a re'aya to prove that otherwise, it has to be l'shem Shamayim. Why? This re'aya from the Ramban is critical, as it forces us to re-evaluate the motivations behind such statements. Is it pure naivete, or is there a deeper, more profound intention that is being misconstrued? B'ezras Hashem, we will explore this re'aya in depth next week to fully grasp the Ramban's understanding of true yirat Shamayim in contrast to superficiality. May we all be zocheh to truly internalize these fundamental yesodot."

28:18My dear brothers, we must always remember that our outward actions, our words, and our conduct are a direct mirror to the state of our internal world, to our true emunah. It's not merely about what one professes to believe, but what one truly lives by. And this deep truth is emphasized because of what the Ramban here says, which is a source that comes from the Gemara in Masekhet Yevamot, page 105b, and the Ramban further elaborates on it. Which is, in essence, that what you do – how you stand, how you behave – represents what you have inside you. If you say that you don't believe there's punishment, then you reveal a profound misunderstanding of the very foundations of Torah and the words of our Chachamim. We are discussing the profound seriousness of approaching our sacred tradition with anything less than utmost reverence. When someone dismisses the words of our Sages, or worse, scoffs at them, they cross a line that has dire spiritual consequences. This isn't just about disagreement; it's about a fundamental lack of respect for the very foundations of our faith. We are not talking about a casual misunderstanding; we are talking about a deliberate act of mockery. What you are doing, my friends, is more than just a simple error in judgment. When you adopt such an attitude, You think it's all a joke. That's what you actually believe inside. That's what you actually think. You're manipulating the Torah. And the Rambam writes in Hilkhot Avodah Zarah that this classifies a person as, in essence, a kofer in the Oral Torah. A heretic in the Oral Torah. Someone who disagrees with Divrei Chachamim. Needless to say, someone who makes fun of the Chachamim. Such a person has no share of the World to Come, even if he's not a kofer. Someone who makes fun of anyone who says that there is a gain – about which everyone knows there are those who hold this view – even though there are people who say that it's not the only one... When you make fun of it, you make a joke out of it. Now you have a serious problem. The Ramban here says that you have to behave a certain way; you have to act a certain way, regardless of your personal understanding.

29:18So, my dear friends, building on our previous point about kvod Hashem and kvod shamayim – how one must always represent themselves appropriately because we yeftaanu HaKadosh Baruch Hu – let's delve deeper into the Gemara's lesson. The Gemara in Masechet Yevamot, page 105, as we discussed, highlights the severe consequences of mocking fundamental tenets of our faith. One who does so, he has no share in the Olam Haba, even if he is not a kofer. Someone who makes fun of anyone who says that there is a Gehinnom—which everyone knows exists, even though there are people who try to minimize it or deny its existence entirely—when you make fun of it, when you make a joke out of these serious matters, then you have a serious problem. The Ramban here says that you have to behave in a certain way, you have to act in a certain way, regardless of your personal preferences or what you might find amusing. This isn't about personal opinion, my friends; it's about the very foundations of our emunah and the honor due to Hashem Himself. We must always remember that our conduct reflects upon shamayim. Therefore, whether you personally want to or not, you have a responsibility to represent yourself in a certain way, all for the sake of Kvod Hashem, the honor of God, and Kvod Shamayim, the honor of Heaven. Indeed, Yefateinu HaKadosh Baruch Hu, He glorifies us, and we must always strive to live up to that high standard. Now, to understand this concept further, the Gemara in Masechet Yevamot, page 105, has a debate between Rabbi Chiya and Rabbi Shimon bar Rabbi, that is, Rabbi Shimon the son of Rabbi Yehuda HaNasi—and just to be clear, we're talking about Rebbe Yehuda HaNasi, not the Lubavitcher Rebbe, who, of course, wasn't alive at that time—these two great Sages then went on to discuss a crucial point concerning how a person should look and what he should do, especially when he is praying. Their conversation explored the proper demeanor required in such holy moments, outlining that one should have...

30:17We continue our shiur this evening, my dear talmidim, by delving into a very pertinent and frequently discussed topic: the proper kavannah and physical demeanor during tefillah. This specific aspect has been a subject of great debate and differing psak halakha among our Gedolei Yisrael. Unfortunately, these days, both views have generated much discussion about how a person should direct his eyes and what he should do when he is praying. When we ask, 'Who are we talking about?' we refer to those Rabbanim who say that during tefillah, one should have his eyes directed downwards, to look at the, not necessarily the floor, but the ground. As it says in the Torah, others hold that one's eyes and heart should always be on Eretz Yisrael. So, let us further clarify these two distinct approaches. According to the first opinion, one who is praying should direct his eyes downwards, to look at, not necessarily the floor, but the ground, as it says in the Torah. Conversely, the other Rabbanim contend that one's eyes and heart should always be directed towards Eretz Yisrael. These are the two primary viewpoints that have given rise to much discussion, each supported by various pesukim and interpretations. We are discussing a fascinating sugya (topic) from the Gemara (Talmud), concerning the proper posture and direction for tefillah (prayer), specifically during the time of the Churban (destruction of the Temple). The Gemara presents a debate among the Tana'im (sages of the Mishnah). One opinion holds that one of them says, 'You have to look down.' The other one says, 'No, no, no, I think you have to look up. Look at the heavens!' Why look at the heavens? Because it says in a different pasuk (verse) in Eichah (Lamentations), 'Let us lift our hearts with our hands to God in heaven.' Meaning that since the Beit HaMikdash (Holy Temple) in Yerushalayim (Jerusalem) was destroyed, and we no longer have a fixed point of prayer on Earth, some say we should direct our gaze upwards, towards the Divine presence in the heavens. This sugya explores the profound theological implications of our physical demeanor during prayer, especially in times of exile and longing for redemption. Now, to resolve this dispute, we turn to the words of another great Talmid Chacham...

31:35We've been discussing the profound importance of kavanah and proper demeanor during our tefillos, our prayers. One aspect of this is where we direct our gaze. While the general halakha guides us to look downwards, as we mentioned earlier, as a sign of humility and focus, maintaining yishuv ha'da'as, the Gemara in Masechet Berachot [31a] presents a fascinating machlokes among the Tannaim on this very point. There are two primary approaches to where one should direct their eyes during Tefillah. So, one opinion believes that one should look downwards, at the ground. The other one believes that one should look upwards, towards the sky. Then comes Rebbe Yishmael ben Rabbi Yosi. His father, Rabbi Yosi, was one of the great Tannaim, and indeed, Rabbi Yosi was one of the main talmidim of Rabbi Akiva. So, Rebbe Yishmael ben Rabbi Yosi, himself a huge talmid chacham, he says, "You're both right! You're both right!" How are you both right? My father [Rabbi Yosi] says... "...My father, Rabbi Yosi, says: 'This one, meaning the opinion that looks down, is referring to directing one's physical eyes downwards towards the ground. And this one, meaning the opinion that looks up, is referring to lifting one's heart upwards to the Heavens.' Meaning, while your eyes might be focused downwards in humility, your heart and your kavanah, your intention, must always be directed towards the One Above, towards HaKadosh Baruch Hu." So, while we elevate our hearts and minds to HaKadosh Baruch Hu, remembering His constant presence and our deep love and fear for Him, the Gemara also instructs us on our physical posture. It explains that the one who prays must direct his eyes downwards and his heart upwards. Meaning, look down when you're walking, look down when you're praying; constantly look down. Get used to cultivating a certain composure, a certain dignified look about you, where your gaze is always directed towards the ground. This seemingly simple instruction holds profound significance. It fosters bitul hayesh, humility, and helps us maintain a constant state of awareness, both of our physical surroundings and our spiritual purpose. This is a foundational middah for developing true yirat Shamayim and connecting ourselves to the sanctity of Eretz Yisrael.

32:32because this connects to Eretz Yisrael, where you are eventually going to go. It's also going to humble you. It's also going to remind you not to sin, and so on. But your heart, chaverim, your heart should always be in heaven. Meaning, think: HaKadosh Baruch Hu is right here. Think about how much you love Hashem. Think about how much you fear Hashem. That's what you're truly supposed to do. Now, interestingly enough, the same Gemara then starts talking about a story concerning the Talmidei Chachamim and their conduct. Indeed, the reverence for our great sages is something we must constantly internalize. The Gemara brings down a powerful account demonstrating this very principle, a scene that unfolds in the holy halls of the Beis Midrash itself. And then, as they were talking, the narrative continues, describing how they were all gathered in the Beis Midrash. When Rebbi HaKadosh entered, everyone immediately rose and then settled back into their places. Remember, they weren't sitting on fancy chairs like us; they were all on the floor. Rebbi Yishmael ben Rebbi Yosi was a man of considerable size, so it took him a little longer to navigate to his spot. It was at this juncture that the Gabai of Rebbi HaKadosh, a man named Abdon, observed the scene. And seeing this, Abdon could not contain himself. He felt a deep need to uphold the honor of the Torah and of Rebbi HaKadosh, and so he turned to Rebbi Yishmael ben Rebbi Yosi. ...and so he turned to Rebbi Yishmael ben Rebbi Yosi, his face flushed with indignation, determined to uphold the honor of the Torah and of Rebbi HaKadosh. Abdon said to him, 'Who is this that's stepping over the heads of the holy people?' He meant to challenge, 'What do you think you are, that you're walking around in between Talmidei Chachamim to pick your spot? Who do you think you are? You have no right to walk around and walk over all of these tzaddikim here! Sit!' He rebukes him sharply. Now, let us see the wisdom with which Rebbi Yishmael responds, for Rabbi Ishmael knew his place in the world.

33:53We have just heard a troubling incident, where a student, perhaps out of misguided zeal or misunderstanding, challenged another's right to draw close and learn from the Rebbe. This brings us to a crucial lesson from our holy Sages, which teaches us the balance between humility and knowing one's rightful place in the beit midrash. Consider the profound example of Rabbi Yishmael, the son of Rabbi Yose, from the times of the Mishna. Rabbi Yishmael knew his place in the world. Why? He knew that the halakhah states that if one is the son of a gaon (sage) and is himself a Talmid Hakham, he has the permission to choose the appropriate place for himself and similar matters. Indeed, he declared, "I am Rabbi Yishmael, the son of Rabbi Yose." This powerful statement, brethren, is not one of arrogance, G-d forbid. Rather, it is an assertion of a right based on both yikhus, his distinguished lineage from his father, Rabbi Yose, and his own personal gadlut baTorah, his profound scholarly achievements. He was affirming a halakhic principle that accorded him this prerogative. This teaches us the delicate balance in our learning environment: while anavah (humility) is a cornerstone of Torah, one must also recognize and, when appropriate, assert one's standing according to halakhah for the honor of Torah, without undue bosha (shame) or self-effacement. My dear talmidim, we often speak of the immense privilege and challenge of learning Torah, particularly from the great Gedolim and tzaddikim of our generation. It requires immense yiras Shamayim and, above all, profound anava, humility. There's a fascinating story that illustrates this principle beautifully, about a young man who approached a renowned Rebbe with a sincere desire to absorb his Torah. The young man, standing before the Rebbe, declared with deep conviction and sincerity: "I'm here to learn from Rebbe. In his humility, he says, 'I'm not here telling you I'm such a big deal because of who my father is. I'm here to come learn from Rebbe. I'm here to learn Torah.' " So Abdan, who had perhaps woken up on the wrong side that day, turned to him and retorted, "What, do you think you're on a level to learn from Rebbe? There are many others here! He was somewhat embarrassing him. Do you really think you're on a level to learn from Rebbe, such a holy man?" This encounter, my friends, highlights the tension between a student's earnest desire and the sometimes harsh realities of external judgment. It forces us to ponder: what is the true measure of one's readiness to learn from a towering spiritual giant? This very question resonates deeply with a fundamental debate found in our sacred texts, a debate about the ultimate form of learning...

34:48We learn in a fascinating midrash, delving into the unique relationship between Moshe Rabbeinu and the Divine. The Sages discuss the very nature of prophecy and direct instruction from HaKadosh Baruch Hu. There's a well-known passage where Rabbi Yishmael asks, "Was Moshe Rabbeinu truly fit to learn directly from HaKadosh Baruch Hu Himself?" Someone then challenges him, saying, "Are you Moshe Rabbeinu, that you question such a thing?" So he responds, "And are you Rabbi Gad, that you question me?" At that moment, as they are arguing back and forth on this profound matter of the stature of our greatest prophet and the authority of the Sages, a deeper lesson unfolds about humility and the true meaning of receiving Torah. The previous shiur concluded with an interesting exchange between the Chachamim. We recall that Rebbe Kadosh had initially instructed Abdani to leave, only to call him back. This sets the stage for the following interaction, where the halakhic nuances of geirut and the role of the sages come into play. Rebbe Kadosh sees this, doesn't say anything, but then he sends Abdani to go check on a certain woman who came. She was coming to see if she could be a giyoret. But then Rabbi Ishmael tells him, "He doesn't have to check her. Halakha hi, my father says that someone of his age, a katan, doesn't have to check." This moment highlights the intricate dance of halakhic authority and the humility of our great sages. Even when given an instruction, a talmid chacham like Rabbi Ishmael felt compelled to interject with a halakhic point, which Rebbe Kadosh, in his infinite wisdom, accepted. This back-and-forth demonstrates not a challenge to authority, but a profound commitment to emet (truth) and Torah lishmah (Torah for its own sake).

35:43We learn many profound lessons from the interactions of our Sages, recorded for us in the Gemara. Sometimes, these stories illustrate not just the halacha, but also the proper middos and conduct. Let me share a fascinating exchange that occurred between Rebbi, Rabbi Yishmael, and another individual, Avdani, which highlights the importance of humility and derech eretz. So Rebbi says, "You are right, Avdani. Come back. Don't go." So Avdani comes back and starts to walk. Then Rabbi Yishmael says, "Wait! Who do you think you are, that you are walking over the heads of all these people?" And Rebbi says, "You are right. Sit down." Now, you see that these types of dynamic interactions sometimes happened, even two thousand years ago. This anecdote, my dear friends, is not just a historical curiosity. It teaches us a crucial lesson. Even if Avdani had a valid point, his manner of expression and his disregard for the assembled Sages were entirely inappropriate. There is a proper way to approach a talmid chacham and a proper way to conduct oneself in a beis medrash. This incident serves as a stark reminder that HaKadosh Baruch Hu demands not only our learning but also our refined character and respect for one another, especially for those who toil in Torah. We must internalize this teaching deeply. But there are a lot of things that you can learn from it. Most importantly, you should learn that Avdani was wrong. There is a way to do certain things. There is a way to rebuke. There is a way to talk to people. And when you insult a Talmid Chacham, HaKadosh Baruch Hu is not happy with you, even if you mean well. The Gemara does not leave us guessing about the serious repercussions of such behavior.

36:39We learn from here the tremendous seriousness of showing disrespect to a Talmid Chacham. However, there are exceptions, as some sources explain that one is permitted to speak out against a Talmid Chacham who is not acting appropriately, but only under very specific circumstances. And even then, there is a strong caveat: one must be absolutely certain in their assessment. The Gemara outlines these rare instances, specifying that such a person must have fundamentally strayed from Yiddishkeit. Therefore, this permission only applies unless that Talmid Chacham is a kofer, unless that Talmid Chacham is a rasha, and therefore he is no longer considered a Talmid Chacham. So the Gemara continues and says that because Avdan did what he did, he got punished in Shamayim; he got tzara'at, his two sons drowned, and their wives dissolved their marriages. This demonstrates the severe consequences of shaming a Talmid Chacham, even if one feels justified. The heavenly court does not take such matters lightly. We see clearly that Avdan faced immediate and profound retribution for his actions against a great sage. Indeed, the Gemara then relates the reaction of another great Amora, Rabbi Nachman Bar Yitzchak, upon hearing of Avdan's fate. Indeed, as we learned, one of the greatest tzaddikim of the generation, upon hearing of this man's saraat and public humiliation, said, "Baruch Hashem it happened here and not there!" This concept resonates deeply within our mesorah. For, Rachmana litzlan, what a terrifying thought for any person to endure such suffering! Yet, we learn that Rav Nachman bar Yitzchak says, "Baruch Hashem" – blessed is the Merciful One who brought shame upon him in this world and not in the World to Come. So, what does this prove to us? Firstly, do not mess with Talmidei Chachamim. Secondly, there is a certain gain in understanding why, for instance, if two children died, and... These are profound teachings, my dear friends, that demand our deepest contemplation as we strive to understand HaKadosh Baruch Hu's ways and His justice.

37:32We are discussing the profound principle of middah keneged middah, divine measure for measure, and how sometimes, even the most severe worldly suffering is a chesed, a kindness, when it spares us from something far greater. Consider the story of the individual who transgressed grievously, leading to a public downfall: And the man got tzara'at, which is an incurable disease. And his wives left him, and it caused public embarrassment. And everyone knew that he was punished for this. Everyone saw it. And one of the greatest tzaddikim of the generation says, "Baruch Hashem, it happened here and not there!" Nishtabrach kan v'lo sham! This example starkly illustrates the profound words of our Sages, that even such immense suffering in this world, designed to bring one to teshuvah and cleanse one of sin, is preferable to facing the full weight of judgment in the World to Come. We just heard the tzaddik's powerful declaration, "Nishtabrach kan v'lo sham!" - "Blessed be that it happened here and not there!" So, what does it mean to say, "here and not there?" It means that the punishment one experiences in Olam HaZeh, this world, is not as severe as even a moment of judgment in Olam HaBa, the World to Come. Think about it: all those terrible things happening – tzara'at, the loss of family members, public embarrassment, chas v'shalom, even diseases like cancer or AIDS, or any other unspeakable tragedy – all of that combined, all of that profound suffering in this physical world... that is still not as devastating as a single moment of shame or judgment in Shamayim. This perspective truly transforms our understanding of yissurim, suffering, and shows us the profound chesed that HaKadosh Baruch Hu bestows upon us, even through hardship. Therefore, my dear Rabotai, we must internalize this teaching and approach every aspect of our avodas Hashem with the utmost seriousness.

38:19Good evening, Rabbosai. We continue our shiur tonight, delving into the profound depths of our Avodah – our service to HaKadosh Baruch Hu. In a small, tiny paragraph in the Gemara, you could literally learn a world of knowledge. But we started by examining how we are to behave when it comes to davening, what we do, how we do it, and we learn from these Chachamim that took punishment, took reward, took everything very, very seriously. They said that when you pray to HaKadosh Baruch Hu, your focus must be entirely on Him, on His will, and not on your own desires or what you expect to gain. We approach Him with tefillah and tachanunim, with heartfelt pleas, not with demands. So, when Rabbi Avraham Chaim Fuhr speaks about the prayer experience truly becoming an encounter with God, and how a person gets gripped with conflicting emotions – overwhelmed by fear, as the mortal standing before the King of Kings – it speaks to the necessary mindset we must cultivate. We must truly internalize what it means to stand before HaKadosh Baruch Hu. Therefore, when we come to daven, we must ensure that we approach Him with the proper reverence and intention, so when you are standing there, you make sure you think about Hashem, not about your job. Make sure you think about what His will is, not just about what you want. Don't come to Hashem like He's the Social Security office or a welfare agency. Come to HaKadosh Baruch Hu, simply talking to Him, pleading with Him. The author of this specific commentary, along with the Ramban, writes something very interesting about this, which really helps us appreciate the depth of tefillah.

39:18We are discussing the profound nature of tefillah and the journey of the soul in prayer. There are moments when our davening transcends mere recitation and truly becomes an intimate engagement with the Divine. How do we experience such a moment? What emotions does it evoke? As the revered Rav Avraham Chaim Feuer, zatzal, teaches, "When the prayer experience truly becomes an encounter with Hashem, the person finds himself gripped with conflicting emotions. On one hand, the mortal who stands before the Melech Malchei HaMelachim is overwhelmed by fear, as he confronts the unutterable majesty of his Creator. He has no choice but to recoil in trepidation. Simultaneously, however, a different feeling begins to swell in his heart. As the worshiper intuits the almost tangible closeness to his Heavenly Father, he is overcome by a sense of boundless love. His heart leaps for joy. This duality, this tension between awe and affection, is central to authentic avodat Hashem." as he confronts the unutterable majesty of his Creator. He has no choice but to recoil in trepidation. Simultaneously, however, a different feeling begins to swell in his heart. As the worshiper intuits the almost tangible closeness to his Heavenly Father, he is overcome by a sense of boundless love. His heart leaps for joy. Brothers, beloved members of the kehillah kodesh, we gather tonight to delve into the profound depths of tefillah. Our Sages teach us that prayer is not merely a rote recitation of words; it is a spiritual journey, a direct encounter with the Creator of the world, with the Ribbono Shel Olam. But how do we approach this awesome privilege? What inner state must we cultivate to ensure our prayers ascend to the Kisei HaKavod? There are, in essence, two primary emotions that must guide us when we stand before HaKadosh Baruch Hu. Thrilled at the opportunity to communicate directly and personally with the eternal Master of the Universe. To pray effectively, the worshiper must strike a delicate balance between these two opposing emotions and moods, blending the two in a state of mental harmony. On one hand, a person who prays to HaKadosh Baruch Hu, you come to your Shacharit, your Mincha, your Maariv, and you feel that immense closeness, that simcha in speaking with your Father in Heaven, that sense of being completely at home in His presence. But there is another side, a crucial counterpoint that ensures our tefillah is not taken for granted, that it carries the weight of true reverence. First, my dear friends, that emotion should be yirah – you should be scared to death! Why? Because you are standing before the King of Kings, HaKadosh Baruch Hu Himself! You are not focusing on what you're going to do after, you're not focusing on how much money you're going to make today. You're not focusing on whether the check cleared, or what bills are due, or what your wife said, or what your husband didn't say, or where your kids are. You are not thinking about any of that. You are thinking about Who is here. If you don't believe I could know Who's here, then why are you praying?

40:40My dear brothers, when we stand in tefillah, we must ask ourselves: Who are we truly praying to? Is it merely a ritual, or do we genuinely internalize the awesome truth that Kadosh Baruch Hu, the King of Kings, is right here before us? The One who meticulously gives us life, who provides the very air in our lungs, our daily sustenance, the intellect to comprehend, and who orchestrates every intricate biological process in our bodies, down to the precise folding of proteins – without which we cannot survive! When we fully grasp this profound reality, then, your first emotion should be that you're scared to death, because Kadosh Baruch Hu is here! You're not focusing on what you're going to do afterward. You're not focusing on how much money you're going to make today. You're not going to focus on whether the check cleared, or what bills are due, or what your wife said, what your husband didn't say, or where your kids are. You're not thinking about any of that. Rather, you're thinking about who's here. If you don't believe Kadosh Baruch Hu is here, why are you praying? If your kavanah, your intention, is not fully absorbed in the moment, then you are simply going through the motions. We must strive to feel His presence, to be overwhelmed by His greatness, and to truly connect with the Master of the Universe. We often speak about emunah, about faith, but what does that truly mean in our daily lives, especially when we come before HaKadosh Baruch Hu? Think about it, my friends: who are you praying to? Sometimes you see people come to the Shul and play with their phones the whole time. Or better yet, they talk to each other. Why? They don't believe that HaKadosh Baruch Hu is there. If you believe that HaKadosh Baruch Hu, the King of Kings, is there, the One Who gives you life, the One Who gives you air in your lungs, the One Who gives you food, the One Who gives your brain to work, the One Who makes the protein fold in a precise way in your body – otherwise you die. This is a profound truth that dictates how we conduct ourselves in every moment, but especially when we are in His presence. If we truly grasped this, our behavior would be entirely different.

41:32if HaKadosh Baruch Hu is truly here, immediately you would be filled with yirat Shamayim. If you don't feel that awe, that means you don't believe Hashem is truly here. Why are you praying? Needless to say, why do you come to shul to socialize? There are much better places to socialize! People come to shul, and they cannot stop talking. Instead of talking to Hashem, they talk to everybody else. Why come? What's the point? That means that they don't understand that HaKadosh Baruch Hu is here. My dear talmidim, we often discuss the importance of tefillah and coming to shul. However, we must understand the nuances of halakha regarding women's obligations in this area. We know that women are generally exempt from mitzvot aseh she'hazman grama, positive time-bound commandments, and this has significant implications for their daily tefillah. This is why, rabotai, I've said it in shiurim before, what the chachamim have said: there's no point for women to come to a beit knesset. There's no point. Number one, they don't have an obligation to pray three times a day. Number two, they don't have an obligation to pray at a specific time. Number three, even if a woman truly wants to pray, often the rest of the women in the section are socializing. They want to talk and catch up, which is perfectly understandable, but it makes serious tefillah extremely difficult, if not impossible. So, you can't truly pray even if you want to. What's the point then of going to shul? While many women are excited to go to shul for Rosh Hashanah or Yom Kippur or any of the Yamim Noraim, or sometimes for Shabbat, we see clear precedents. Maran Rav Ovadia Yosef, ztz"l, in his own private beit knesset right next to his house, did not even have a women's section, illustrating this very point.

42:23We often discuss the mitzvah of tefillah and the proper decorum in a beit knesset. While it is certainly a mitzvah for women to pray, the reality of the women's section, the Ezrat Nashim, often presents unique challenges to genuine kavanah. This brings us to a crucial point. Number three. Even if you want to pray, the rest of the women usually don't; they want to socialize. So, you can't pray even if you want to. What's the point of going to shul? Many times, women, you know, they're excited to go to shul for Rosh Hashanah or Yom Kippur or any of the High Holy Days, or sometimes for Shabbat. Rav Ovadia, zichrono livrakha, in his own beit knesset right next to his house, did not even have a women's section. He understood that the primary purpose of a beit knesset is prayer, and unfortunately, in many Ezrat Nashim today, that primary purpose is often overshadowed by other activities, making it difficult for anyone, men or women, to truly focus on their tefillah and achieve the necessary deveikut. My dear talmidim, we have been discussing the paramount importance of kedushah and yirat Shamayim in our battei knesset. It is a tragic sight to witness the pervasive chatter that unfortunately fills our holy spaces during tefillah. Often, it is true, women have a natural inclination to converse, a blessed characteristic in its proper time and place. But what has become of our men, when they surpass even the women in their incessant talking? It is a sad reflection of our generation, where the sacred moments of prayer are so frequently disrupted, making it impossible even to hear the sacred words of the chazan. This disregard for silence begs the question: What, then, is the purpose of the women's section in certain environments, or why do some shuls even choose not to have one, or make it so minimal? There's no women's section. Even if you want to come, you simply cannot; there is no designated women's section available. And why is this the case? Why is there no point in having one? Because even if you want to truly engage in tefillah, the other fifteen, twenty, thirty, forty women present — they often don't want to pray! So they're going to ruin your prayer, your kavvanah. And on top of it, because they don't shut up, they'll ruin the men's prayer also! Such behavior is unacceptable, whether from men or women. We must understand the profound weight of where we are. This is HaKadosh Baruch Hu's house! If we believe He is truly present, how dare we allow ourselves to show such disrespect? To disrupt tefillah in His presence is, chas ve'shalom, akin to spitting in His holy face. We must cultivate a deep sense of yirat Shamayim and kavod Shamayim within the four walls of our shul.

43:06We have been discussing the incredible kedushah (holiness) of the Bet Knesset, a mini-Mikdash, where the Shechinah (Divine Presence) rests. And how HaKadosh Baruch Hu is truly present when we gather for tefillah (prayer). So how can we allow ourselves to disrespect such a holy place? We are there to pray and leave, not to socialize or chat. Yet, the level of talking has reached an appalling state. Because women, Baruch Hashem, love to talk. The problem, and the reason why I'm mentioning it again, is that now many guys have become so feminine, they talk more than the women! The women keep saying, "Shh, shh, shh!" while the men continue to chatter away. You can't even hear the chazzan (cantor)! Why? Because no one wants to shut up! Why are you coming to shul (synagogue)? If HaKadosh Baruch Hu is not here, then why are you here? But if He is here, how can you allow yourself to spit in His face? This absolute lack of yir'at Shamayim (fear of Heaven), this disrespect for the Divine Presence, is scandalous. It shows a fundamental misunderstanding of what a Bet Knesset is. The same applies to a Bet Midrash (study hall). If I come to a shiur Torah (Torah lecture)... My dear talmidim, we often speak about kavod Shomayim and yiras Hashem. But what does that truly mean in practice, especially when we are gathered in a holy place? How can we tolerate idle talking, even in this Mikdash Me'at? How do you allow yourself to do that? This is why having your heart focused on Hakadosh Baruch Hu means that you understand, first and foremost, that Hashem is present here. That means if I'm coming to Beis Knesses to pray, I'm here to pray and leave; not to socialize, not to make friends, not for anything else. I'm here to pray and leave. If I come to a shiur Torah, I am here to learn and nothing else. I'm not here to socialize, not to text message, not to gaze at the windows or the ceiling. I'm not here to scrutinize the chandeliers – whether they cost a thousand dollars or four hundred from a flea market, or if the light is too bright or too dim. No. I am here to absorb Torah and then depart. Why else would I be here? Who else is here for any other purpose?

44:04...I am telling you this, rebbeim and talmidim, because we need to be absolutely clear about our kavanah when we enter a beit midrash or a beit knesset. Our sole purpose must be Torah and avodat Hashem. My approach, and what should be yours, is simply: "coming here to learn and then leave. I'm not socializing. I'm not text messaging. I'm not looking at the windows and the ceilings, or marveling at what kind of chandelier this is. Is this the one that truly cost four, five, six, seven, eight, nine thousand dollars? Or is it really an off-brand one from the flea market for four hundred dollars? Is the light too bright, or is it too dark, or too this, or too that? No! My sole focus is coming here to learn and then leaving. Why? I could just as well learn at home!" The sanctity of this place, the kedushah of the beit midrash, demands our full attention to the limud Torah and tefillah. Anything less is a chillul Hashem and a waste of precious time that could be spent truly elevating ourselves and the world. My dear brothers, we gather here to delve into the depths of Torah, and it is crucial to understand the sanctity of this endeavor. When we sit to learn, we are not merely engaging in an intellectual pursuit; we are inviting the Shechinah into our midst. The Mishnah says that if one person learns, HaShem is learning with him. Needless to say, if ten, twenty, thirty, forty, fifty, or even one hundred people come together for Torah, the Divine Presence is certainly amongst them. However, if you come to shul just to socialize with each other, do not come. You are bringing punishment upon yourselves, not a reward. This understanding, that there is no reward for mere socializing, is paramount for every Yid. It is a tremendous waste, a real chaval chaval...

44:45My dear rabotai, we've spoken at length about the immense zechus of learning Torah, especially when we gather together for a shiur. But it's not enough just to show up. We must ensure our minds and hearts are truly engaged. This is extremely important for people to know because chaval, chaval, to go all the way here, all the way to your Beis Knesses, wherever it is, simply to socialize, because HaKadosh Baruch Hu does not like it. You don't get a reward for socializing and speaking with your friends during the shiur. I promise you, there's no reward for eating the cupcakes either. The reward is for learning Torah. We give you the cupcakes to entice you to come and receive the Torah, but the ikkar, the main point, is the learning itself. Do not mistake the means for the end. Focus on the words of Torah, on the divrei Elokim Chaim, and leave the distractions aside. As Avraham Chaim Fier wisely reminded us, know that Hashem is the King of Kings, but he also said... My dear friends, Rabbotai Yekarim, we constantly strive to serve HaKadosh Baruch Hu with our whole heart, and part of that service is dedicated Torah study. However, sometimes we lose sight of the primary goal. For instance, you might be at a kiddush, enjoying some treats, but remember, but you don't get a reward for the cupcake, especially if you forgot to make a brachah. The point is, Rabbotai Yekarim, if you're going to come to a shiur Torah, focus on the shiur. Get your food, put away your phone, remove everything that's a distraction. This, Rabbotai, is what Rabbi Avrohom Chaim Feuer taught us. He emphasized that we must always remember and internalize: 'Know that Hashem is the King of Kings.' But he also said, that this understanding must translate into our actions, especially in our commitment to Torah, showing true reverence for the Creator.

45:47Now, consider this profound truth: that this Melech Malchei HaMelachim, this King of Kings, is your Father. And anyone who has a close relationship with their father knows that sometimes it's hard to get a one-on-one with your father while he's busy trying to make a parnassah so you can eat. But our Abba shebaShamayim, our Father in Heaven, is always available. He yearns for our tefillos, our prayers, and is never too busy to listen to His children. My dear talmidim, we often hear people complain, 'I pray and pray, but nothing changes!' They feel distant, perhaps, from HaKadosh Baruch Hu. But think about a regular human relationship, a child with his father. Sometimes, a father is just so busy, right? He has so much on his plate. He's busy trying to deal with some of the other stuff in the house. It's hard to sometimes get a one-on-one with your father. But when you get a one-on-one with your father, just you and him, it's like, ah, it's so… even if it's just five minutes, wow, Abba, yeah, you know, you don't have to say anything. It's great. It's amazing. Why? Because it's your daddy. It's Abba. You have the King of Kings, Who also happens to be your Father. You're praying to Him. You're praying to Him. Automatically, your heart should warm up. Now, this isn't just a nice thought, my friends. This is the essence of tefillah. When we truly connect, when we approach HaKadosh Baruch Hu not just with words, but with our whole heart, with the understanding that He is our Abba, then something profound changes within us, and in the world.

46:34Good evening, talmidim. Tonight, let's reflect on the profound power of tefillah, especially when we feel our prayers aren't immediately answered. This is a common challenge, isn't it? Sometimes people say that they're waiting for a certain salvation to happen, but it's not happening. So they might ask, "Why should I pray?" Or perhaps they say, "But I do pray! How much more am I supposed to pray?" The answer, my friends, is as much as it takes. Because there's a fundamental guarantee in this world: if you truly pray, something will happen. But you must understand, if you really pray – with all your heart, with all your kavanah – then something will certainly happen. If you merely go through the motions, if you don't really pray, then indeed, nothing will happen. This is the teaching of our Sages: The gates of tears are never locked. Every sincere prayer, every heartfelt plea, reaches Hakadosh Baruch Hu and brings about its intended effect, even if we don't always see it immediately. Let us internalize this chizuk. which is, in fact, that fundamental guarantee. We understand that when we pray with genuine devotion, something will happen, whether it's a yes or a no to our specific requests. But it's crucial to realize that beyond the answer to our request, HaKadosh Baruch Hu is looking at something else entirely. When you pray, HaKadosh Baruch Hu sees what is happening to you as a result of this prayer. Are you getting closer to Him as a result of this prayer? Are you making promises and delivering on those promises that you'll become better in order for Him to fulfill this prayer? What does this prayer really mean to you? Are you using Hashem as an ATM machine, or is He the King of kings but also happens to be your Father in Heaven? How are you treating Hashem? What kind of relationship are you developing through this prayer? Are you truly seeking to connect, or merely using prayer as a means to an end? This is the fundamental question we must ask ourselves when we stand before the Ribono shel Olam. Our tefillos should be a journey of growth, not just a transaction.

47:37Our tefillos should be a journey of growth, not just a transaction. It is precisely this profound engagement that brings about a powerful divine response. Because if you pray with your full heart, day and night; if you don't stop, if you don't give up, if you don't mess around; if you don't play with your phone in the middle of prayer; if you don't go to shul just to chit-chat, and you don't just focus on the cupcakes – if you simply come to pray to HaKadosh Baruch Hu, then something will happen. What is that something? It's that Hashem will respond with either a 'yes' or a 'no.' Your specific request may be granted, or it may not. This outcome, whether yes or no, is not the ultimate measure of your tefillah's impact; rather, it's the sincerity and relationship cultivated. We see this principle illustrated in many stories. For instance, I recall a time when a Jew I know had a child who was gravely ill. This wasn't a simple cold that passes in a couple of days; this was serious... We speak often about the challenges, the yissurim, which HaKadosh Baruch Hu sends us, and how we must strive to strengthen our bitachon and emunah to accept them. But sometimes, the pain is so immense, so agonizing, that it feels almost unbearable, shaking a person to their very neshama. It's a truly difficult story to recount, but it brings this reality into sharp focus. I don't want to bring this up now, but it's a story that truly illustrates this point. Once, a Yid I know had a child who was sick. But not merely with a cold or a passing fever; this wasn't something that would just go away in a couple of days, and the suffering was truly immense.

48:36Reb Shmuel was telling us just yesterday, a story that truly illustrates the depth of a parent's pain and the desperation that can lead one to truly connect with Hashem. Imagine, if you will, the following scenario: A young child falls gravely ill. It was sick, like when you hear a little kid, four or five years old, in agonizing pain. One of the worst possible things you could ever hear as a parent is your kid in pain. You simply want to take all of it, a thousand times over, on yourself, just so they don't cry anymore. Now, the kid was in pain; the mom had nothing to do, she was just crying too. There was nothing to do. The kid was crying, the mom was crying, everybody was crying. This kid was in massive pain. I tell you, it was a truly unbearable sight. The child was suffering immensely, and the family was at their wit's end. The doctors had tried everything, and the prognosis was dire. Human intervention had reached its limit. What does a Jew do when faced with such an impossible situation? It's at this point that true emunah is tested and, hopefully, revealed. So, what does this parent, this Yid, say to himself at this critical moment? "Okay, I have to do something about this. Medicine is useless. Doctors are useless. What can I possibly do?" And then, a realization, a flash of insight, born of desperation and deep faith: "Ah! My Father is not only the King of Kings, but He is also the Rofei kol basar, the Healer of all flesh! He is the Miracle Worker! I have to pray to Hashem!" This wasn't just any prayer; this was a prayer from the deepest recesses of the soul, a cry that pierces the heavens. It's a prayer born of true bitachon, of complete reliance on G-d, when all other avenues have been exhausted. And it's in these moments that we see the power of our prayers.

49:33My dear friends, we often think about prayer, but there are actually various forms of tefillah that we can engage in. Let us consider the different types of prayers available to us. There are a couple of different types of prayers. One type of prayer is that which you can offer in your own words. Another type of prayer, beyond the three fixed daily prayers that we recite – Shacharit, Mincha, and Maariv – is to follow the guidance of Chazal and other Chachamim by reading Tehillim. However, there are also unique prayers that some of the Chachamim, especially the Mekubalim, compiled and put together. We're talking specifically about a book compiled My dear friends, I want to share a beautiful discovery related to the power of tefillah. I recently came across a remarkable sefer that was recommended to me. This precious volume was compiled by one of the Chachamim from the previous generation, Rav Mordechai Sharabi. He was a great miracle worker, a talmid chacham, and a tzaddik. This humble, purple-covered sefer contains various segulot and unique tefillot that one can recite for any need, whether it's for success in finding a spouse, for health, for parnassah, for the safe birth of a child, for a specific ailment, or for finding a lost item. The range of prayers for all types of situations is truly remarkable, demonstrating the profound spiritual wisdom of Rav Mordechai Sharabi, who understood the many facets of human need and the power of sincere tefillah to open the gates of Shamayim.

50:26We pray for everything, don't we, my dear brothers? From the moment we wake up until we go to sleep, our lives are filled with opportunities to turn to HaKadosh Baruch Hu for His Divine mercy and help. We seek His guidance in every aspect of our existence. We daven for... success finding a husband, finding a wife, health, all types of different things. You're giving birth, you have something in your eye, you lost something – all types of interesting prayers! So he took the book; he looked for it. He'd never seen this particular prayer before; it was recently recommended to him. And I started looking up and found a prayer for health. Now, of course, you know what I say when you want to daven to HaShem, what happens? We might daven with all our heart, truly pouring out our souls, yet still, the challenges seem to multiply and overwhelm us. It's then that we feel everything comes crashing down at once. He had done his part, learning and reading, but it wasn't enough. He felt a deep yearning to do more, to connect on a higher level. So, in his prayers, he had already begun to pour out his heart to HaKadosh Baruch Hu, recognizing, "Ribono shel Olam, You are also this child's Father." It was in the midst of this profound spiritual engagement that the external difficulties intensified. All the phone calls begin. All the problems begin. Everything starts breaking apart. He shuts off everything. He starts praying to HaKadosh Baruch Hu. Now, I don't know how prayers work for some people or others. I don't know how yours work. Sometimes I feel like my prayers hit the ceiling and then come back. Once in a while, they work, too, though. But, he decided to cry out to HaKadosh Baruch Hu. He understood that when all else fails, the only true recourse is to our Father in Heaven. With a broken heart, but with immense faith, he simply continued to speak to HaKadosh Baruch Hu, just as he had before, knowing that the Av Harachaman would surely hear his plea.

51:24My dear friends, we learn from this profound story the immense power of simple, heartfelt prayer. This individual, finding himself in a difficult situation, sought solace and guidance. He looked at what the great mekubal, Rabbi Mordechai Sharabi, wrote in his holy sefarim. I happened to have one of his books, and he simply read what was written there. But it wasn't enough; he didn't feel he had done enough. He felt he wanted to do more. So, in a moment of intense tefillah, he just simply started talking directly to HaKadosh Baruch Hu, and said, 'You know, Ribbono shel Olam, You are also this kid's Father, too!' He truly understood that our Father in Heaven cares for every single one of His children, down to the last detail of their well-being. We're discussing the power of tefillah, of unadulterated prayer from the heart, especially for a refuah sheleimah. Sometimes, when a person truly opens their heart before Ribbono shel Olam, incredible things happen. Imagine this yid, this father, standing there, seeing his child suffer. He just started speaking to HaKadosh Baruch Hu, with no pretense, no fancy words, just pure emotion, saying: "...which means this kid belongs to You, too? Why should this kid be sick? Why should this kid continue to scream? What benefit is it? Why don't we let it grow up, be strong, be healthy, and serve You better?" He simply poured his heart out, talking to HaKadosh Baruch Hu for a few minutes without even realizing what was happening, and that's when the nes occurred. This is the power of tefillah b'simcha, of genuine, heartfelt connection.

52:17And so, the ba'al habayis, filled with emunah, began to daven with all his heart, pouring out his soul before Hakadosh Baruch Hu, and he says that right before he got to the last line, his wife says, 'Oh, everything stopped! Finished the tefilah?' 'What do you mean?' This is what he said: 'What do you mean, "everything stopped"? What do you mean everything stopped?' 'It stopped! She's not sick anymore!' 'What do you mean, "stopping the sickness"?' He said, 'I don't know. Whatever you did, it worked. Sometimes tefilah works like that.' Which means what? It means, my dear friends, that sometimes Hakadosh Baruch Hu orchestrates even the greatest challenges, the most intense yissurim, to awaken within us that spark of tefilah, that connection we sometimes forget. He wants us to pray, to daven, to speak to Him. My dear chaverim, sometimes HaKadosh Baruch Hu sends us challenges, difficult situations, and we struggle to comprehend why. But if we look closely, we understand that He is trying to tell us something vital, to bring us closer to Him. The entire purpose, therefore, of that pain, all of that suffering that the little child was going through, was simply HaKadosh Baruch Hu saying to this man: "I want you to pray!" That's it. "You don't pray, so I will make you pray!" He will place you in a position where you are compelled to turn to Him, not with a rote prayer, but with a deep, heartfelt cry, a tefillah straight from your neshamah. My dear friends, sometimes in life, we find ourselves in situations of absolute desperation, where all our usual avenues of help seem to be blocked. It is precisely in these moments, these tzaros, these difficulties, that Hakadosh Baruch Hu, in His infinite wisdom and mercy, might bring us to a point where we are compelled to genuinely pray. Hakadosh Baruch Hu may give you a situation where you are forced to pray, because nothing else is going to work. The medicine is not going to work, the doctor is not going to work, nothing is going to work. He will put you in a situation where you are forced to pray, but not just say, 'Please, Hashem, thank You.' This is the kind of prayer where you simply just start crying, talk to Hakadosh Baruch Hu and say, 'Please, please, please, Hakadosh Baruch Hu, not for me, but for You. You have another child in the world who is going to do something good.' This is the essence of true tefillah – a prayer not solely for our own needs, but for the glory of Heaven, for the enhancement of Kiddush Hashem in the world, through the righteous acts of His children. Such a prayer, my friends, breaks through all barriers and ascends directly to the Kisei HaKavod.

53:35Please, HaKadosh Baruch Hu, You don't have many good kids in the world. You don't have many good anything in the world. This is one of the ones that can be good. I promise he'll be good. I promise she'll be good. I promise I'll be good, and you start doing things that HaKadosh Baruch Hu, whatever You want, I'm going to do. And you start thinking, 'What can I do?' If you don't learn, start learning! If you don't do kiruv, start doing kiruv! If you don't give tzedakah, start giving tzedakah! Take money out of your pocket – even during the prayer – and put it in a tzedakah box. Sometimes, my dear friends, we find ourselves in situations where we feel utterly helpless, wondering what our response should be. Do something about it. Why? Because that's what HaKadosh Baruch Hu sometimes wants. He wants us to rip our hearts apart and let Him in. Now, one of the Gedolei Yisrael from the world of Chassidut was the Kozhnitzer Maggid, Rabbi Yisrael. He was the Talmid of the Talmid of the Baal Shem Tov. His life, like that of many of our holy Rebbeim, serves as a powerful testament to the spiritual heights achievable by man. We will delve into some incredible narratives about him. ...a deep longing, a profound desire for continuity. And we are discussing the story of just such a holy individual, a true tzaddik, whose avodah was exemplary, but who faced the challenge of not having children into his old age. It is about this great man that the stories are told. Now, the Kozhnitzer Maggid has stories about him that are truly unbelievable – that someone like this walked among us just a couple of hundred years ago. Now, his story doesn't start with him, but rather it starts with his parents. His father's name was Reb Shabbetai. And his mother, too, was a woman of great piety. Their journey, as we shall see, truly illustrates the power of tefillah and bitachon in the face of such a profound yearning, a lesson in emunah for us all.

55:04...and he was an older man, an elder Jew, who was a tzaddik, a truly serious tzaddik. He learned Torah, did mitzvot, didn't ask anybody for anything, wasn't relying on the public to fund his life, and was very serious about his avodat Hashem. But he never had a child. And as he already got older, usually, as one gets older, whether male or female, children become a primary source of support and solace, especially when one's own strength begins to wane. This possibility of having children becomes less and less likely in one's life as one ages. Now, one day, after he already got to the point where he was retired, he wasn't working as much. His wasn't the same type of retirement like people have today; for him, 'retired' meant he worked a little less – not like working 'nine days a week' – just enough to make ends meet. But, as things happen, as Hakadosh Baruch Hu made it happen, he ran out of money. He literally had no money whatsoever for Shabbat. My dear friends, we often speak about tzedaka and the importance of generosity. Sometimes, the situations that arise truly challenge our perspective. I recall a time when I myself literally had no money whatsoever for Shabbat. Now, today, when people tell me, "Yeah, listen, I'm broke," that means they have five hundred to a thousand dollars in the bank. But then, one guy told me, "Listen, Rabbi, can you give me some stock?" Usually, people don't ask me for stock; usually, it's the opposite. But it happens that my lot in this world is to give money b'gashmius, and we try. But usually, it's supposed to be that they tell me that this gives nachas, you know. So, you see, my dear friends, even in difficult circumstances, a Yid finds a way to ask for help, and we, Baruch Hashem, try to respond. We must always be prepared to extend a hand to another Yid, for that is the path of chesed and rachamim.

56:29My dear talmidim, we learn an important lesson about tzedakah from the Gemara and from our own daily experiences. Sometimes, we encounter situations that challenge our understanding of true giving, and we're left scratching our heads. Confused, right? Okay, so anyway, one fellow came up to me and said, 'Rabbi, can you give me some tzedakah?' Now, my policy is that I don't ask questions if somebody says, 'Give me tzedakah,' okay? You just give. We learn from our sages that if somebody gives you a hand, you have to give them something in return. And remember, my friends, if you are generous with people, then rest assured, the Ribbono shel Olam will be generous with you. Because otherwise, who will be? So, I sent him a couple of dollars. And maybe a week, or two weeks later—yes, I think it was just a week later—he comes back to me and says, 'Rabbi,' and this is where it gets interesting, 'Can I have some more tzedakah?' We often speak about the importance of tzedakah, of giving. But sometimes, my dear friends, the concept of what it means to be truly 'broke' can be misunderstood. Let me share an instance that illustrates this. A fellow once approached me and asked, "Can I have some more tzedakah? I spent all the money I had buying a few hundred dollars' worth of sefarim yesterday. So can you give me some more money?" So, I was thinking to myself, "You told me last week you were broke, but in reality, you're a liar. You had five hundred or a thousand dollars, but you wanted to spend it on buying sefarim, and you figured I am going to pay for your basic needs. Because, to him, it was like, 'It's Torah, so I am supposed to fund it too.' That's what it means. In America, when someone says, 'I am broke,' that means five hundred to a thousand dollars they still have in the bank. But Reb Shabtai, when he was broke, that really meant zero. That really meant there was nothing. There was no sugar. There was no flour. There was no bread. There was no water. Nothing."

57:28My dear talmidim, we are privileged tonight to delve into the profound middos and bitachon of Gedolei Yisrael, particularly focusing on HaGaon HaRav Shabtai Yudelevitz ztz"l. He and his eishes chayil were truly unique tzaddikim, exemplars of emunah and yiras Shamayim. Rav Shabtai always maintained, even in the most trying circumstances, that under no condition would he ask anyone for anything. He would rather fast all of Shabbat than ask for money from people. This was his extraordinary mesiras nefesh, his absolute, unwavering trust in Hashem. This level of devotion, of mesiras nefesh, teaches us profoundly. We often speak of the mitzvah of hachzakas Torah, of supporting Torah scholars. And yes, it's Torah, so I'm supposed to fund it too. That's what it means. We all have our obligations. But consider what 'being broke' truly meant for someone of Rav Shabtai Yudelevitz's caliber. For us, in America, when someone says 'I'm broke,' that usually means they still have five hundred to a thousand dollars in the bank. For Rav Shabtai Yudelevitz ztz"l, when he was broke, that really meant zero. That really meant there's nothing. There's no sugar. There's no flour. There's no bread. There's no water. Nothing. There was literally nothing in the house to eat, nothing to drink, no basic provisions whatsoever. This was the sheer depth of emunah and reliance on Hashem that Rav Shabtai Yudelevitz embodied. He knew, with absolute certainty, that Hashem would provide, even in the most desperate moments.

57:53My dear talmidim, we often speak of the importance of kavod ha-Shabbat, the honor of Shabbat, and how a Jew must go to great lengths to ensure his Shabbat table is full and beautiful. But what happens when one is truly struggling? I once heard a story about a yid and his eishes chayil (woman of valor) who lived with extreme simplicity, yet with immense emunah (faith). Their pride and adherence to halakha were paramount. This particular Erev Shabbat, they found themselves in a dire financial situation, unable to properly provide for the holy day. His wife, worried, approached him. But he, a man of unwavering bitachon (trust in God) and dignity, responded with conviction: He and his wife were very, very honorable people, and he had declared, 'Listen, under no condition are we going to ask anybody for anything. It's better off that we fast all of Shabbat than ask people for money.' On that Erev Shabbat, he had gone to the Knesset; he used to go to the Knesset really early. And then, by the time he came back, he says he already saw that a miracle had unfolded before his very eyes. As he opened the door, a glorious sight greeted him: the Shulchan Shabbat, the Shabbat table, was not just set, but it was laden, truly a feast, full of the most delightful foods for Shabbat. My dear talmidim (students), we learn an important lesson here about bitachon (trust in God) and the hidden ways of Hashem (God). Imagine a devoted Yid (Jew), a Baal Bayis (head of a household), walking home from shul (synagogue) on Shabbat afternoon. His heart is heavy, not because he doesn't cherish Shabbat, chas v'shalom (God forbid), but because of the difficult circumstances at home. He knows there's simply nothing prepared. He walked home from shul, having absorbed the profound simcha (joy) and kedusha (holiness) of Shabbat. His heart was heavy, for he knew that upon arriving home, there would be nothing for the festive meal. No Kiddush, no Shabbat food, nothing to properly honor the holy day. But as he opened the door, a miraculous sight greeted him! The Shulchan Shabbat, the Shabbat table, was laden, bursting with a glorious feast, overflowing with food, truly honoring Shabbat! He was utterly astonished, filled with wonder and gratitude. He knew his wife, a tzaadeikes (righteous woman), would not have violated their agreement to not seek money. So, without a word, without a question, he immediately began to make Kiddush. After he finished Kiddush, with the wine and the bread, the meal began. And as they were eating, his wife turned to him, a knowing smile on her face, and said, "My dear husband, just to make sure you remember that very fancy jacket you lost, the one with the silver buttons..."

58:42So, my dear friends, we have this classic story, a powerful ma'aseh from our holy tradition, about a man and his wife, who were living in extremely difficult circumstances. Despite their poverty, they had an unwavering commitment to Shabbat Kodesh. One Friday afternoon, as Shabbat was approaching, the wife had made an agreement with her husband that they would not solicit donations from others for their Shabbat needs. They would rely solely on HaKadosh Baruch Hu. The husband, a true tzaddik in his own right, completely trusts his wife. He knows his wife is not going to violate their agreement and go start asking people for money, so he doesn't question her at all. He simply goes and starts doing the Kiddush. After he finished the Kiddush, the wine and the bread were ready, and they started eating. And his wife then says, "My dear husband, just to make sure you know, do you remember that very fancy jacket that you lost, the one that used to have silver buttons?" The husband looked at her, a glimmer of understanding dawning in his eyes, realizing the significance of what she was about to reveal. And indeed, what happened next was truly remarkable, a testament to hashgachah pratis and the power of their faith, as the story continues to tell us about how he miraculously found that very jacket... So the question was, how did Reb Shabtai manage to fulfill the mitzvah of oneg Shabbat? And he answered, "Yeah, I found it! A miracle happened – I found the jacket! I took the buttons, I sold the buttons in the market, and that's how I managed to prepare for Shabbat." Later, the Baal Shem Tov HaKadosh himself came to the town specifically to see Reb Shabtai, and Reb Shabtai then related this incredible story to him. The Baal Shem Tov listened intently, deeply moved by the self-sacrifice and mesiras nefesh shown for the honor of Shabbat Kodesh.

59:32My dear friends, we learn from the great masters that every mitzvah, every act of devotion, resonates in the highest heavens. Such was the case with Reb Shabtai, whose righteous deeds brought immense joy to the spiritual realms. And the holy Baal Shem Tov was so happy. He turned to Reb Shabtai and declared, "Know this: what you did, how you honored Shabbat, how you honored the Torah, and how you honored Divrei Chachamim—your actions were so sublime that the angels in Shamayim themselves began to dance in celebration! Therefore, I want to bless you with whatever you desire." Reb Shabtai, overwhelmed yet resolute, replied, "Whatever I want? Rebbe, I want a son!" He repeated with fervor, "I want a son!" Even though he was already well past his prime, at an age where such a blessing seemed beyond the natural order of things, this request sprang from the deepest yearning of his soul. And the holy Baal Shem Tov, with his divine insight, understood the depth of this heartfelt prayer and immediately responded. We learn a profound lesson from the life of the holy Rabbi Yisrael, the Magid of Kozhnitz, zekher tzaddik l'vrakha. His parents, deeply righteous individuals, had reached an advanced age without the blessing of children. In their fervent prayers, they merited a visitation from the holy Baal Shem Tov himself, who gave them a miraculous promise. The Baal Shem Tov declared, "You will have a son next year." A year later, Rabbi Yisrael of Kozhnitz was born. Now, since he was born when his parents were already older, his body was very, very weak. So weak that he would spend most of his days covered with blankets because of the pain and agony that he was in. This profound physical frailty, however, only illuminated the immense spiritual strength and mesirat nefesh that resided within him. Despite his constant pain and weakness, when it came to his avodat Hashem, particularly during prayer, we see a remarkable transformation...

1:00:29he would lie down most of the day, covered in blankets all day, due to the intense pain he was experiencing. But when it came time for tefillah, he would get up like a bull, like a lion, walk into the Beis Knesses holding a Sefer Torah, and with a loud, roaring voice, engage in his Avodas Hashem. As we continue our shiur about the power of tefillah and the profound merit of Torah study, let's turn our attention to this particular individual, whom we spoke of, who came to seek a bracha from Rabbi Koznitz. This man, despite his impoverished state and the profound tza'ar of childlessness, was truly a unique soul. How did he conduct himself? How was he able to maintain his spiritual strength amidst such adversity? Praying with such excitement, with such passion and trepidation, for HaKadosh Baruch Hu! That's how he prayed. Now, he was glued to the Torah from childhood. At the age of seven, he already knew several masechtos of Gemara by heart. Something that today, if you could find somebody in their twenties to do it, it's already a big deal! He was gifted, but he also had a huge amount of yissurim. And these very yissurim, these profound sufferings, were indeed manifest in his extreme poverty and, of course, the great agony of not having children, which deeply pained him and his wife. It was with this background, this incredible piety coupled with immense personal challenges, that he was brought to Rabbi Koznitz. My dear friends, we often see how a person's deepest yearning can open the heavens, especially when coupled with the tefillos and brachos of a true tzaddik. I want to share a moving story about the holy Kozhnitzer Rebbe, ztz"l. One time, someone came to the Kozhnitzer Rebbe and related that a friend of his and his wife had not yet been blessed with children. He expressed his desire to bring his friend to the Rebbe. So, he brought him inside. Now, this individual whom he brought was very poor; he didn't have anything. Despite his material poverty, his heart was filled with a profound and aching desire for a child.

1:01:57My dear talmidim, we often speak of hashgachah pratit, Divine Providence, and how HaKadosh Baruch Hu guides each individual. Sometimes, in our lives, we encounter profound challenges, perhaps a longing for something truly precious. Let's take the example of a person who yearned for a child, a ben or bat, for many years. He desperately wanted a child. You know, many of our parents, they cried and davened for us, for their children, for a long time before we were blessed to come into this world. And sometimes, sadly, we, as children, don't always appreciate the depth of their mesirat nefesh. This man truly cried for a child, he longed for one with all his heart. Yet, the child was not coming. So, a friend approached him and said, "Why don't you go to the tzaddik? He has already helped thousands of people who were in a similar situation, who didn't have children. Go to him!" And the man, with a spark of hope, replied, "Okay, I'll go to the tzaddik." Now, we understand that a tzaddik is not a magician, chas v'shalom. The tzaddik is a conduit, a holy soul who helps us connect to HaKadosh Baruch Hu, to awaken that emunah within us, so that we realize that Ein Od Milvado – there is nothing else besides G-d. When this man finally came to the tzaddik, his focus was not just on getting a child, but on drawing closer to the Source of all blessings. We spoke about this poor fellow, traveling all that distance, filled with hope. You can imagine his mindset: Finally, I've reached the great tzaddik! Now all my problems will be solved! He came, this poor guy, with much excitement. Why? Because he thought, "The tzaddik is going to solve my problems." Now, to say, "The tzaddik is going to solve my problems" – that itself is a problem! Why? Because if you believe the tzaddik is the source of your salvation, you are making a fundamental mistake regarding both the tzaddik himself and, most importantly, regarding Hashem. That's a serious issue! So what does a true tzaddik do? He makes you realize there's nothing else but HaKadosh Baruch Hu! So, when this man came to him and said, "Rabbi, we haven't had any children; perhaps we could receive a blessing to have a child," the tzaddik knew exactly what lesson needed to be taught. He looked at him, not with a simple yes or no, but with a challenge, to deepen his understanding of where true help comes from. That's when the tzaddik responded...

1:02:58My dear friends, we learn a powerful lesson from this story. A poor man, yearning for a child, had heard of a great Tzaddik who could bring blessings. Despite his meager means, he undertook an arduous journey, traveling for weeks to reach the holy Rav's court. He knew, however, that the Rav was often accustomed to dealing with the wealthy, and a fear gripped his heart. "How can a simple man like me ever gain his attention?" he wondered. Yet, with a fervent prayer on his lips, he persevered. Finally, standing before the holy Tzaddik, the man poured out his heart, explaining his fervent desire for a child. The Rebbe, listening intently, then spoke. The holy Tzaddik says to him: "Okay, no problem. I just need fifty-two gold coins." The poor man's face fell, his heart sinking in despair. "What? Fifty-two gold coins? Only rich people have such a sum! I don't have fifty-two gold coins!" he cried out in anguish. And the Rebbe, with a serious expression, replied, "Because, I'm sorry, I cannot help you without fifty-two gold coins. If you give fifty-two gold coins, you will have a son." Can you imagine, my friends, the crushing despair that gripped this poor man? He had traveled this whole arduous journey, for weeks on end, to get there. In those days, there were no buses, no modern conveniences, no comfortable ways to travel whatsoever. It was a perilous and draining journey. And now, after all that, he was faced with an impossible demand! He raised his hands to Shamayim, his heart utterly broken. He turned to his wife, heartbroken, muttering, "This Rebbe is not going to help us. Only Hashem Himself can help us now!" Yet, as we know, Hashem's ways are beyond our understanding. Suddenly, the holy Rebbe, seeing his true devotion and shattered spirit, turned to him with a compassionate smile and exclaimed, "Ah, wow! Hashem is with you! You are going to have a son this year!"

1:03:28My dear brothers, Ashkenazim and Sefardim, we gather here tonight to deepen our understanding of emunah and bitachon. We've been discussing the fundamental truth that ultimately, there is nothing else but HaKadosh Baruch Hu. Sometimes, we find ourselves in situations where we seek help from people, from tzaddikim, which is good and proper, but we must never lose sight of the ultimate source of all blessings. Let me share with you a powerful maaseh, a true story, that beautifully illustrates this point. There was once a simple, poor man who was desperate for a yeshua, a salvation or a miracle in his life. He heard about a great tzaddik who was known for his brachot and traveled far, enduring weeks on the road, to reach him. So, this man traveled for weeks to get there, only to find out that this rav only dealt with rich people. So, the poor man raises his hands to Shamayim and says to his wife, 'This rav is not going to help us. Only HaShem can help us!' Then, his cousin says to him, 'Ah! Wow! HaShem! You are going to have a son this year!' And what happened? Just as his cousin declared, that very year, he had a son that year. Why? I needed you to understand the point. What's the point? There's nothing else but HaKadosh Baruch Hu. If you understand that, and have emunah in His Chachamim, that they can help direct you in the right direction to connect to Him, the prayer will work. The segulah will work. But if you pray to the tzaddik, you pray to the person, chas v'shalom, thinking they are the source of yeshua.

1:04:18We often hear people speak about going to the graves of our great tzaddikim, righteous individuals, and it is crucial to clarify the correct approach to prayer in such holy places. Many unfortunately fall into a common pitfall; they mistakenly believe that when they visit the grave of a righteous person, they can petition the deceased directly for help, and you think the person can help you? Dafka, on the contrary, HaKadosh Baruch Hu can make it not work. Why? Because you are mistaken in confusing Hashem with this person. Some people tell me, 'Yeah, we go to the grave of this such-and-such tzaddik, we go to this one and that one, and we pray to the tzaddik to help us.' I said, 'I am sorry, that's idolatry.' This is a fundamental misunderstanding of our emunah, our faith. We are taught unequivocally that we only pray to HaKadosh Baruch Hu directly. We may ask for a tzaddik's merit to intercede on our behalf, but the prayer itself is always directed exclusively to Hashem. So, my dear friends, it's crucial to understand the proper way we approach a kever (grave) of a tzaddik (righteous person). Many people make a fundamental error here, thinking they are praying to the tzaddik. No, no. That's not correct. I doubt that's the proper understanding. Thousands of people go to this graveside every day. And I said, "Okay, so if they all do what you're doing, they're all idol worshipers!" You are not allowed to pray to tzaddikim. You pray to Hashem in the merit of the tzaddik. You pray to Hashem in the merit of this tzaddik. Why should this tzaddik help you by talking to Hashem on your behalf? Because when you pray to Hashem in the merit of this tzaddik, you are in essence also making a deal with this tzaddik. This reciprocal understanding is what grants you the merit, not any direct prayer to the tzaddik himself. Our prayers are always, and only, to Hashem directly.

1:05:09So, what is the proper way to approach a kever? What is the halakha? When we visit the resting place of a tzaddik, we don't go there to ask him for anything directly, chalilah. Rather, we go to draw inspiration, to connect with his spiritual legacy. We go there to commit to strengthening our own avodas Hashem (service of G-d) in his merit. For instance, you come to show respect and honor his memory. You take one of his sefarim and delve into its teachings. You give tzedakah (charity) in his merit. You perform a mitzvah (commandment) that will bring aliyat neshama (elevation of soul) to him. And in that merit, he can be a powerful melitz yosher (advocate) for you before Hakadosh Baruch Hu (the Holy One, Blessed be He). But let us be absolutely clear: you never pray to the person. It doesn't matter who that individual was, how great a tzaddik. You are not even permitted to pray to Moshe Rabbeinu, zichrono livrakha (of blessed memory). Because our prayers, our tefilot, are directed only to the One above, to Hakadosh Baruch Hu. Good evening, everyone. We are going to discuss a very fundamental concept in our emunah tonight, one that, unfortunately, is often misunderstood or overlooked by some, even within our own community. It deals with a serious prohibition, the very foundation of Yiddishkeit, and that is the prohibition of avodah zarah, idol worship. We must remember that our Avot and Imahot fought against this throughout history. And so, the Torah is explicit regarding who we pray to and how we approach Hakadosh Baruch Hu. Needless to say, for anyone who has been involved in Yiddishkeit and received proper chinuch over the last twenty or thirty years, this is a clear point. But, unfortunately, many people do not know this, specifically regarding this halakha. They go to gravesites, they go to different places, and they pray to people, thinking that their salvation will come. And, dafka, things get worse! Why? Because you just committed avodah zarah! This is not merely a minor transgression, my friends. This is a severe violation of the first of the Ten Commandments. When we turn to intermediaries, whether living or deceased, whether a tzaddik or any other person, and we direct our prayers to them for salvation, we are crossing a fundamental red line in Yiddishkeit. We pray only to Hashem Yisbarach, and to no one else, as it is written, "To Him alone shall you worship." And when we transgress this, we are, Heaven forbid, engaging in idol worship, which is one of the gravest sins in the Torah.

1:05:51Baruch Hashem, dear brothers, we've been discussing the profound truth that there is truly nothing else but Hashem, and our reliance must be solely upon Him. If a person internalizes this, making it a constant mantra in their mind, then chas v'shalom (G-d forbid), nothing in the world can truly hurt them, because their trust is in the Almighty. But what happens, my friends, when we forget this fundamental principle? When we mistakenly attribute power or salvation to any other entity, be it a human being, an object, or even a concept other than Hashem? We are then, chas v'shalom, veering into very dangerous territory, a form of avodah zarah (idol worship). It's no different than the Chinese in China praying to some statue. It's no different than the Hindus in India praying to some cow. It's no different than the two and a half billion Christians who pray to some guy with a long hairdo. It's no different than anyone else who is an idol worshiper. And unfortunately, that's precisely what some people are doing. We must always remember, my dear brothers, that Hakadosh Baruch Hu (the Holy One, Blessed be He) is the only source of all blessing, salvation, and sustenance. Any deviation from this absolute truth is, by definition, avodah zarah, and takes us away from our true purpose as Bnei Yisrael (Children of Israel). Our prayers must be directed solely to Him, and our reliance exclusively on Him, without any intermediaries. This is the bedrock of our emunah (faith), and it is a lesson we must constantly reinforce within ourselves and our children.

1:06:08We speak often about bitachon, about trusting in Hashem. But what does that really mean? It means internalizing the fundamental principle of Ein Od Milvado – that there is truly nothing else besides Him, Yisbarach Shemo. It's not just a nice phrase, chabura, it's the very bedrock of our existence, the key to all spiritual and even physical protection, and why we so often forget Ein Od Milvado, this foundational truth from the Torah. There is nothing else but Hashem Yisbarach – not the tzaddik, not the rav, not your mother or your father, not your sister, and not even you. Nothing else in the world has any independent power, chas v'shalom. If a person truly understands that and applies it to his mind, literally using that as a mantra in his head, nothing in the world can hurt him. We see this borne out time and again. I recently heard a fascinating account that demonstrates this perfectly. There was a group of young men in Israel who were terrified by a powerful mechashif, a sorcerer who seemed to possess real power. In their desperation, they sought out the guidance of a great tzaddik... We have a fascinating anecdote recorded in the sefarim, where a fellow once encountered a formidable situation and shared his fears with a great Tzaddik. He explained how someone had come to a famous Yemenite Mekubal and told him, "Kevodo Rav, there is a mekhashef, a sorcerer who uses black magic and is actually able to perform real magic!" The Rabbi replied, "That's shtuyot, nonsense! He cannot do anything." "But no," the man insisted, "Kevodo Rav, he showed us all sorts of things!" The Rabbi reiterated, "That's shtuyot, it's nothing! He cannot do anything." "But no, Rabbi," the man pressed, "he can even render you impotent!" The man was clearly in a panic, and could not be persuaded by the Rabbi's initial dismissal of these magical claims.

1:07:06My dear students, as we delve into this fascinating account, let us recall the scene. The charlatan, the Mechashef, was performing his tricks, attempting to impress the assembled crowd and undermine the authority of our venerable Rebbi, the holy Mekubal. The Rebbi, with his profound emunah, simply sat there, radiating tranquility, seemingly unperturbed by the commotion around him. It was at this point, after the Rebbi had remained silent and still, that the Mechashef, agitated by the lack of reaction and sensing a challenge to his own prowess, began to escalate his provocations, and, reporting his own boast, declared that he was not powerless and that he could, in fact, do anything. He then turned his attention to the Rebbi, brazenly challenging him, 'Well then, bring him here! Bring him! Let us see!' In his arrogance, the Mechashef then advanced closer towards the Rebbi, preparing for his next display of dark arts. Yet, the Rebbi continued to sit, undisturbed, unwavering in his bitachon in HaKadosh Baruch Hu, demonstrating for all to see that true power lies not in cheap parlor tricks, but in divine connection and the purity of one's neshamah. This, my friends, is a powerful lesson in hashgacha pratit and the strength of a true talmid chacham." My dear talmidim, we learn an incredible lesson from a story that illustrates the power of true emunah and bitachon. There was once a charlatan, a so-called mystic, who believed he could conquer anyone with his dark arts. He sought to demonstrate his alleged powers in a very public spectacle. He's trying to do a public thing now. There are people watching. There are a bunch of people there. If he beats this big Mekubal, this Yemenite Mekubal, this is going to be a big deal. Why? All of these people are going to turn into customers. All of the rabbis in Tel Aviv are going to turn into customers now. If he can beat the rabbi in public, that's like advertising for free. So he comes over there and he starts doing his nonsense. And the rabbi just sits there, perfectly serene, his mind filled with divrei Torah and tefilah. The charlatan, brimming with misplaced confidence, then began his futile attempts to bewitch him...

1:07:50..., and yet, nothing affects him. The charlatan is trying to hypnotize him. Nothing. He tries again. Nothing. He tries this again. Nothing. Nothing is working! To the point where the charlatan is sweating bullets and just says, "Stop it already!" Everyone is looking at this charlatan, bewildered. "What are you talking about?" he cries out. Then, turning to the Rabbi, he demands: "You stop it! Stop it already! What are you doing? What do you want? Stop thinking! Stop thinking!" My dear Yidden, sometimes we find ourselves in situations where we feel completely overwhelmed, perhaps due to our own shortcomings, or just the weight of galut. But our gedolim teach us how to stand strong with complete emunah and bitachon. There's a powerful story of a tzaddik who, no matter the challenge, maintained an incredible inner peace. Someone once asked him, "What are you thinking about?" He responded, "What?" I am only thinking. All I am thinking about is that there is nothing but HaKadosh Baruch Hu. Nothing else but Hashem. As long as I think that, you and a million like you cannot touch me." My dear friends, this is something every single one of you can do. There is nothing else but Hashem. There is nothing else but Him. Nothing. Nothing. This, my dear brothers, is the profound secret to true simcha and resilience. When you're in that moment of prayer, crying out to Hashem because you feel you didn't study enough for a crucial test, or facing any overwhelming pressure, remember this lesson. If your entire being is focused solely on the reality that "there is nothing but Hashem," that He is the ultimate power and source of all, then no external challenge can truly shake you. This kavanah brings unimaginable strength and allows your tefillah to truly ascend.

1:08:48So, my dear talmidim, we're talking about a Yiddishe neshama and its deepest longings, yes? Whether it's shalom bayit, finding a shidduch, or just feeling lost and alone. The Ribbono shel Olam is always there for us. We just need to connect. And how do we connect? By calling out to HaKadosh Baruch Hu, as we discussed. You keep saying it in your mind, over and over; you could say it out loud, you can say it in your mind. And then, if you think like this during your tefillah, when you say Shem Hashem, when you're crying to HaKadosh Baruch Hu because you didn't study for the test, but you really want to pass – or you're afraid they're going to make you stay back, and you'll be in first grade when you're fifteen years old – that's when your tefillah breaks through all the shamayim! That's when your cries are heard. Because you're speaking from the deepest part of your neshama, with emunah and bitachon in HaKadosh Baruch Hu. Gam zu l'tovah. My dear friends, often we find ourselves in life's challenges, searching for solutions, for comfort, for companionship. We look everywhere, but sometimes we forget where the true help lies. So, let's consider this: You're lonely; you want to find a shidduch, but all the girls think that you're a troll. You're lonely. You're a guy, and you want to find a girl, but all the girls don't want you. You're lonely. You're a girl, but all the guys think that you're maybe from a different planet. No one wants to look at you. You want to find something? Find HaKadosh Baruch Hu first. Say it; just keep saying it in your mind over and over again. You could say it out loud, or you can say it in your mind. This profound truth, this ultimate reality, must be the bedrock of your existence. Seek Him, and everything else will fall into its proper place.

1:09:34This realization, this knowledge of HaKadosh Baruch Hu, is not just a passing thought; it must become your constant companion. Simply say it all day, as often as you possibly can, especially while praying to Hashem, and especially when dealing with stress and problems. Get yourself to the point where you truly believe that there is nothing else but Him. When you fully internalize this truth, that Ein Od Milvado – there is truly nothing else but Him – then your perspective on challenges will transform. My dear chaverim, we often find ourselves confronted by life's challenges, big and small. We tend to look for human causes, for external factors. But the fundamental truth, the very bedrock of our emunah and our understanding of hashgacha pratis, is encapsulated in the profound words: Ein Od Milvado. There is truly none besides Him, HaKadosh Baruch Hu. Every single event, every detail, is orchestrated by Him. You have a problem? That's from Him. There's nothing else but Him. So it is He who gave you a problem. That means He is the One who can give you a solution. He's trying to get your attention, to draw you closer. Understand, there's nothing else but Him. So this, too, is from Him. This understanding changes everything, my friends. When we truly internalize that Ein Od Milvado, that all comes from Him, we can approach every test, every difficulty, with bitachon and simcha. For we know it is all for our ultimate good and spiritual growth. Let us strive, my dear ones, to internalize this profound truth and live with it every single moment of every single day.

1:10:09Rabotai, my dear students, we are constantly striving to strengthen our emunah, our unwavering trust in HaKadosh Baruch Hu. It's not always easy, is it? Life throws many challenges our way. But the foundation of all emunah is the understanding that everything, absolutely everything, is orchestrated by Him, for our ultimate good. And once you truly grasp this, you realize that the Holocaust? From Him. The pogroms? From Him. The lottery? From Him. The loss? From Him. The wind? From Him. Your wife? From Him. Your father? From Him. You? From Him. Everything is from Him. Understand: there is nothing else but Him, and you will get anything you want in the world; nothing will hurt you. This is an easy thing to do, but very difficult to practice if you don't work on it every single day. And this, my dear brothers, is crucial to remember because emunah is not a static state; it's a living, breathing muscle that needs constant attention and daily workouts. Good evening, my dear students. We've been discussing the fundamental principle of emunah, and how crucial it is for our spiritual well-being. Today, I want to delve deeper into how we cultivate and strengthen this vital aspect of our service to Hashem. Because this is one of those things that will help your emunah, but it's one of those muscles that has to be worked on every single day. You know, I used to work out when I was a kid. I wasn't always this fat, believe it or not. I used to be a bodybuilder. Now, it's okay. You young men are probably going to put on a few pounds when you get older too, don't worry. I'm not wishing ill upon you; it's just a reality of life. You get married, you tend to get a little heavier. Your wife gives birth, she often gets back in shape, and you continue expanding! Of course, that's because the food is so good! But in any case, Rabotai, what ends up happening is... when you work out, at one point I was able to lift 805 pounds. It was enormous muscles, squatting. It's very muscular. And I got to a point I said, "Even if I stopped for a month or two, what could possibly happen? Okay, so I'll lift 500 pounds instead of 800. Still muscular, still good. You look a certain way, but guess what?"

1:11:06when you work out, at one point I was able to lift 805 pounds. It was enormous muscles, squatting. It's very muscular. And I got to a point, I said, "Even if I stopped for a month or two, what could possibly happen? Okay, so I'll lift 500 pounds instead of 800. Still muscular, still good. You look a certain way, but guess what?" My dear friends, we spoke earlier about the immense power of consistently turning to Hashem, internalizing the truth that there is nothing else but Him, every single day. We understand that this isn't just a theoretical exercise; it's a vital, living practice. And just like anything else that requires consistent effort, if you slack off, the consequences are severe. Think about going to the gym, for instance: Once you stop for a week, it's harder to come back. You stop for two weeks, it's even harder. You stop for a month, you almost don't want to go back. You stop for a year, it's almost like you never went to the gym. It's almost like you never worked out ever. And to get started, it's almost like you're starting from scratch. Even more so when it comes to emunah and bitachon in Hashem. The same principle, my friends, applies exponentially to our spiritual lives. Our emunah and bitachon in Hashem are not things we can just pull out of a hat when we're in a crisis. They are spiritual muscles that need daily flexing, daily nurturing, daily reinforcement. If we allow them to weaken through neglect, it becomes incredibly difficult to rely on them when the time of need finally comes. We must ensure our connection remains vibrant and active, not dormant.

1:12:01My spiritual brothers, this is why the daily cultivation of our spiritual muscles is paramount. It is about actively engaging our hearts and minds. If you internalize every single day, with the understanding that there is nothing else but Hashem, when you are short on money, or lonely, or angry, or miserable—whatever emotional or financial negativity you may be experiencing—if you truly internalize this understanding daily, then at the time of real need, you will know how to use it, and it will work for you. But if you only use it once in a blue moon, then your spiritual muscle, your emunah and bitachon, will be underdeveloped and weak. It will be like a muscle that has never truly been exercised. We often consider the incredible gifts we receive from HaKadosh Baruch Hu (the Holy One, Blessed be He), and among them is the wondrous gift of sight. But how often do we truly ponder its deeper meaning? You see, while it's true that you could see with one eye, and you could technically operate your life with one eye, with only one eye, you have no ability to see depth and perspective. You have no ability to see where you stand in comparison to everything else in a right way. And you have no ability to see the details of certain things, because you look with one eye at the world. In such a state, that 'muscle' – that faculty of perception – is going to be so immature, so underworked. Who knows if it's truly going to work effectively? Now, the same idea applies spiritually, because Chazal teach us that the reason why we are given two eyes is to impart a profound lesson. I mean, technically, you can see with one eye, but as we've discussed, with one eye you lack depth, perspective, and the ability to truly compare and discern. So, HaKadosh Baruch Hu, in His infinite wisdom, gave us two eyes, not just for physical vision, but to teach us a profound spiritual lesson about how we should approach the world and our avodat Hashem (service of G-d) – always with a dual perspective, a clear depth of understanding, and the ability to see the full picture. This is a crucial foundation for all our learning and our lives.

1:13:00Consider for a moment, rebbonosai, the profound gift of sight, and the intricacies of how we truly perceive the world around us. There is a deep, spiritual lesson to be learned even from the physiology of our eyes. You could see with one eye. You could operate your life with one eye. But with one eye, you have no ability to see depth and perspective. You have no ability to see where you stand in comparison to everything else properly. And you have no ability to see the details of certain things. For with one eye, your perspective on the world is inherently limited. This limitation has profound implications, extending far beyond mere physical vision, touching upon our very understanding of existence. For when one attempts to grasp the immensity of creation, the sheer magnitude of Hashem's world, with such a restricted outlook... As the holy Koznitzer Maggid teaches us, Hashem gave us two eyes, not just for simple vision. One eye, he said, is to look at the ground, and the other to look at Heaven. This resonates with the teaching of our Gemara, which tells us to have our hearts in Heaven while our eyes remain on the ground. You see, without this unique gift, if you were to use only one eye – imagine that – what would happen? You'll simply look into the cosmos; you'll look into everything, and everything will just seem either too big or too small. You won't have the ability to really understand where you stand. Hence, this is why you have a second eye, because the second eye will help you understand the truth of your surroundings. This balance is crucial. One eye looks to Shamayim, to our Creator, guiding our heart to be in Heaven when we pray to Hashem. But the second eye, looking at our immediate surroundings, reminds us of our place in this world, of our humility. Remember, my dear friends, you are nothing without Hashem, remember that! It's this profound understanding of our elevated soul and our humble physical presence that allows us to truly serve Hashem.

1:14:00We're discussing the profound requirements for connecting to HaKadosh Baruch Hu, especially during prayer. Rabbeinu Yonah, in his commentary on Masechet Brachot, emphasizes the need to visualize oneself standing before God's celestial throne. This idea of elevating our consciousness during prayer is echoed by many of our Sages. For instance, the Kozhnitzer Magid says that Hashem gave you two eyes: not just for general sight, but specifically, one to look at the ground and one to look at heaven. Just like the Gemara teaches, "have your heart in heaven while your eyes are on the ground." Hence the profound reason why you have two eyes: one to look at heaven – meaning your heart should be in heaven when you pray to Hashem – while the other remains focused on your physical surroundings. But remember, even as you strive for this elevation, you're nothing; remember that sense of utter humility. This humility is not meant to diminish us, but to open us to the immense spiritual light available when we approach our Creator with profound awe and an awareness of our true place in the universe. It is this balance of awe and humility, combined with intense visualization, that truly unlocks the power of our tefillot. My dear talmidim, we delve tonight into the profound subject of tefillah, prayer. It's a cornerstone of our avodas Hashem, our service of God, and a unique opportunity to draw close to the Ribbono shel Olam. While we often get caught up in the details of the halachos, it's critical to remember the underlying kavanah, the intention and spiritual state required. You are in this world. Remember that in order to connect to HaKadosh Baruch Hu, there are certain requirements. Now, Rabbeinu Yonah comments on this in a slightly different manner. He says in his commentary on Masechet Brachot that when a person prays, he must visualize himself as standing before God's celestial throne. This concept of visualizing oneself before the Kisei HaKavod is paramount for meaningful prayer. Indeed, the very ability mamash to visualize himself next to the Throne of Glory—this is impossible as long as the person is weighed down by mundane affairs such as financial worries, business problems, marriage issues, and the like. Therefore, before praying, a person must first look downwards and...

1:15:01This concept of visualizing oneself before the Kisei HaKavod is paramount for meaningful prayer. Indeed, to visualize himself mamash next to the Kisei HaKavod; this is impossible as long as the person is weighed down by mundane affairs such as financial worries, business problems, marriage issues, and the like. Therefore, before praying, a person must first look downwards and eliminate all of their earthly concerns. Just like our early generation, our sages said, "If you wish to concentrate on your prayer, you want to have kavanah, the first thing you must do is strip your soul off your body." Only then can your heart be released to be aligned heavenward. We are taught that the true path to Divine connection involves a different approach, one that encourages us to transcend our material worries. Instead of bringing our earthly burdens to Hakadosh Baruch Hu, our task is to eliminate all of their earthly concerns. Just as our Sages of earlier generations taught, if you wish to concentrate on your tefillah, if you seek to have kavanah, the first thing you must do is detach your soul from your body. Only then can your heart be truly released and aligned heavenward. This profound teaching stands in stark contrast to much of what we hear today regarding our relationship with Hashem. Indeed, if you delve into it, what is often taught in most places and in most shiurim is the exact opposite. There are many shiurim that are popular today, from all types of motivational speakers, who tell you, "Come to Hashem with your problems! What do you have? Money problems? Come to Hashem with your problems! Go look at your account and say, 'I'm missing five hundred thousand dollars!' Go to Hashem and say, 'Hashem, I need five hundred thousand!'" And these speakers then teach you to approach Hashem with certain things...

1:16:30...Hashem with certain things? Absolutely not! Our gedolim teach the exact opposite: "Come to Hashem empty, with nothing!" All your problems? Forget about them! You might say, "But I have problems!" Yes, we all have problems. But those problems? Leave them at the door! Your financial worries, your job, your wife, your kids, your everything – when you come before Hashem, you need to pray to Hashem and talk to Him, and truly connect with Him. Forget about all those issues. Why? Because as long as you're thinking about those problems, you're not going to allow Hashem in. You're not going to allow yourself to connect to HaKadosh Baruch Hu because you're too connected to the problem. You're too connected to the reality of your life. You're still stuck in this world. You have to get up there. You have to get to the throne of glory. You have to get your neshamah to be elevated. How is your neshamah going to be elevated if you're still over here thinking about the flat tire you got this morning and how are you going to get to the appointment on time? My dear friends, we often find ourselves bogged down by the daily grind, by the myriad of challenges life throws our way. We worry about our parnassah, our health, our children's future, the state of the world. But when we come to daven, especially during such holy times, we must remember the profound words of our Sages. What are these daily distractions compared to the ultimate truth? Absolutely nothing. We are told: Forget about all those issues. Why? Because as long as you are thinking about those problems, you won't allow Hashem in. You won't allow yourself to connect to HaKadosh Baruch Hu, because you are too connected to the problem. You are too connected to the reality of your life. You are still stuck in this world. You have to get up there. You have to get to the Kisei HaKavod, the Throne of Glory. You have to get your neshamah to be elevated. How is your neshamah going to be elevated if you're still over here thinking about the flat tire you got this morning, and how you are going to get to the appointment on time? This is the essence of avodat Hashem, to truly be present before Him, to transcend the mundane. When you bring your whole self, your elevated neshamah, before the Master of the Universe, then He can truly take care of everything, just as He promises, because you have understood the whole point of life: "There's nothing else but Me."

1:17:23Therefore, when we stand in prayer, when we engage in the holy act of tefillah, what is our ultimate goal? It is to clear our minds, to elevate our souls beyond the petty concerns of this temporal world. You have to forget the flat tire, forget the financial problems, forget the stock market, forget the real estate market, forget the Federal Reserve rates, forget the school issues, forget absolutely everything. Talk to HaKadosh Baruch Hu and focus on the words [of your prayer]. Focus on the profound fact that you are standing in front of Hashem. If you are truly in front of Hashem and you understand this deeply, He is going to see that. He is going to perceive, "Oh, there's nothing else but Me." Then, no problem; everything in your life, I will take care of it. Why? Because you have realized the whole point of life: "There's nothing else but Me." This is the spiritual breakthrough, the moment of clarity, that allows for true yeshuah – true salvation and help from Above. So, when we come to Hashem with a full heart, declaring that it's just You and Me, that there's nothing else in our world but Him, then Hashem responds to us. He looks at our situation and says, 'What purpose do these difficulties serve now?' All of those problems that I gave you—the financial worries, the husband issues, the wife issues, the school issues, all of these challenges—were simply to get your attention so you understand there's nothing else but Me. Now that you understand there's nothing else but Me, there's no point for the problems. It's like the game of hide-and-seek. As soon as you see where the 'hider' is, the game is over. Similarly, as soon as you understand that HaKadosh Baruch Hu is the source of your problems, and that their ultimate purpose is to bring you closer to Him, the game's over. There's no point for the problems. Once we recognize the divine purpose behind our challenges, once we truly surrender to the reality that Ein Od Milvado—there is nothing else but Him—then the reason for these challenges dissipates. The difficulties, having served their holy purpose of drawing us closer to HaKadosh Baruch Hu, can then be removed, leaving us free to serve Him with an open heart and a clear mind.

1:18:21My dear talmidim, we often find ourselves wrestling with myriad challenges in life – parnassah difficulties, shalom bayit issues, health concerns, you name it. It’s easy to get caught up in the specifics of the problem, to feel overwhelmed, to seek solutions in all the wrong places. But the Chazon Ish and the Steipler Gaon taught us a profound truth: these aren't just random occurrences. These are messages from Shamayim, from the Ribbono shel Olam, designed with a specific purpose. And what is that purpose? To bring us closer to Him. The moment we internalize this, the entire dynamic shifts. We learn to approach our Creator not with a list of grievances, but with an open heart of recognition. So, if you come to Hashem and say, "'Hashem, those problems, they're all back there. I'm just here with You. It's just You and me, Hashem. Because there's nothing else but You.' Hashem says, 'Oh, so what's the point of these problems? Let's just eliminate them. There's no point for these financial issues, because I orchestrated these financial difficulties to get your attention, so that you would pray to Me.'" Ah, nu, you see? The zechus for the yeshu'ah is not in the problem itself, but in how we respond to it. Once we recognize that there is truly nothing else but Him – that every challenge, every nisayon, is orchestrated by Him for our ultimate good and to draw us closer – then the gezeirah itself loses its power. Because then, the Ribbono shel Olam says, 'What's the point of the problem if you've already grasped the lesson?' It's a fundamental principle of emunah and bitachon: the moment we fully surrender to His will and recognize His singular sovereignty, the problems simply melt away. May we all merit to reach that level of deveikut, speedily in our days, amen.

1:18:42My dear students, we must internalize a fundamental truth: that HaKadosh Baruch Hu is intimately involved in every detail of our lives, orchestrating every event for our ultimate good and spiritual growth. Sometimes, He manifests His presence through challenges, through difficulties that push us to realize His guiding hand and turn to Him. For instance, consider when you face such obstacles. It is then that Hashem is, so to speak, saying to you: I caused your customer's check to bounce, so that you would turn to Me in prayer concerning his payment. I caused your wife to say something harsh to you, because there is no one else to whom you can truly speak about your troubles, besides Me. All of those daily troubles you encounter early in the morning, they are from Me. Now that you understand that Ein Od Milvado – there is none else besides Me – and I am the only solution, then these problems lose their purpose. This profound realization, that HaKadosh Baruch Hu is the ultimate source and the only true solution to every predicament, fundamentally transforms our perspective. When we grasp that Ein Od Milvado, and direct our hearts to Him alone, then these very problems, which once seemed insurmountable, lose their sting and their ultimate tachlit – their purpose – because their purpose was to bring us closer to Him, and now we are already there. My dear talmidim, we often find ourselves reciting our daily prayers, but do we truly grasp the profound reality of what we are doing? Do we fully internalize the incredible opportunity before us, to stand before the Creator of the world? When we achieve that clarity, that moment of pure recognition, everything changes. It's as if you suddenly open your eyes and realize who is truly in charge, who you are truly speaking to. At that pivotal moment, you exclaim: "No point, the game is over! Got You! I see it's You, I see it's You, Hashem!" This could literally turn every single prayer that you succeed in doing this into a personal meeting at the Beis HaMikdash with HaKadosh Baruch Hu, just you and Him. When we reach this level, my dear friends, life truly becomes Gan Eden. This is the profound transformation available to each one of us, an experience far beyond anything we could imagine, leading us to understand the very essence of existence and our purpose within it.

1:19:37My dear friends, when one truly internalizes the profound truth of our connection to HaKadosh Baruch Hu, when every moment of tefillah and Torah study is seen as a direct audience with the King of Kings, then life simply becomes Gan Eden because you understand where the problems are coming from and why. You understand where the solution is and where it can only be found. You understand the purpose of life. Your prayer becomes meaningful. This deep and unwavering awareness transforms your very being, making the pursuit of holiness an effortless and joyous endeavor. It fosters a level of reverence that precludes any thought of triviality during your most sacred moments. My dear rabotai, when we truly internalize that Hashem is here with us, right now, in the shul during this shiur, during our davening, then everything changes. If we're focused on that sublime reality, then talking in shul, playing with your phone during the shiur, doing everything else becomes something that's completely impossible to you. Why? How could I risk my meeting with Kadosh Baruch Hu inside the Bais Medrash, at the Throne of Glory? How could I do that? I have a meeting with Hashem! You think I'm gonna waste it talking to you? You think I'm gonna waste it playing with my phone, doing another 'like' on Facebook? This understanding, my friends, must become second nature to us. It's the only way to truly elevate our learning and our davening, ensuring that every moment spent in shul is a sacred and meaningful interaction with the Divine Presence.

1:20:18My dear talmidim, we often find ourselves distracted during tefillah. We stand before the Ribbono shel Olam, yet our minds wander to trivialities, to business, to whatever mundane thought crosses our minds. And then, when challenged about our lack of kavanah, some might even inwardly protest, thinking, 'Rabbi, what do you want from me? I'm busy!' You actually think I'm going to waste my time talking to you instead of talking to HaKadosh Baruch Hu? This, rabotai, is the easiest and only way you can focus, understanding that it's Hashem. As long as we're not focused that Hashem is here in the shul during the shiur, in the shul during the time that you're actually praying, how can you expect to carry that awareness with you throughout the rest of your day? This fundamental understanding, that HaKadosh Baruch Hu is truly present, is what transforms our entire existence and elevates every action we undertake. We spoke earlier about the profound impact of internalizing Hashem's constant presence. When a Yid truly grasps that HaKadosh Baruch Hu is with him, every moment, every step, in every place – in his house when he's trying to learn, in the car when he's listening to some shiur, in school, at work. He understands that Hashem is everywhere; he's going to behave differently, he's going to do things differently, he's going to manage his life differently. But as we said in the beginning, his behavior is also represented by the way that he looks and by his entire outward presentation. This external demeanor, brothers, is often a profound window into the deeper aspects of the neshama, and as the holy Gemara teaches us, it's something we must always consider.

1:21:11Good evening, dear friends, and welcome to our shiur. Tonight, we will delve into a profound concept regarding personal conduct and humility, based on a fascinating teaching from our Sages. The Gemara teaches us that it is prohibited to walk even four cubits – that's less than four steps, just a couple of steps – with an upright, haughty posture. Why such a seemingly stringent halakha? Our Sages derive this from a verse in the Tanakh, specifically from Yeshayahu (Isaiah), chapter 6, verse 3, which declares, 'Melo kol ha'aretz kevodo' – 'The whole earth is full of His glory.' If the entire world is filled with Hashem's glory, then who are we, mere mortals, to walk with an air of self-importance, as if we own the place, chalilah? This prohibition isn't merely about a physical stance; it delves into the spiritual realm, reflecting on internal humility and our reverence for the Divine. It calls upon us to be mindful of the way that you present yourself, the way you walk, the way you stand. Now, a person's mannerisms, to a certain extent, often determine more deeply hidden emotions and thoughts. Indeed, as we find in the Gemara Masekhet Kiddushin, page 31a, it is explicitly taught that one who walks with an upright posture, even a distance of four cubits, is considered as if he has pushed away the feet of the Shekhinah, the Divine Presence, chalilah. This profound teaching underscores the tremendous spiritual ramifications of our physical demeanor. It reveals how our outward actions directly impact our connection to HaKadosh Baruch Hu and His presence in the world.

1:21:38Indeed, the Rambam, zt"l, takes this concept to a practical halachic level. He teaches that it is prohibited to walk even four amos (cubits) with an upright posture. Even less than four steps, a couple of steps, it is not permitted to walk around in such a manner. Why is this so? The Gemara derives this from a pasuk in Tanakh, from Yeshayahu, chapter 6, verse 3: "Melo chol ha'aretz kevodo." Meaning, "The entire world is filled with His glory." When we understand that all of creation is suffused with the Divine presence of HaKadosh Baruch Hu, then to walk with an air of self-importance, to take up what you perceive as your own space, is contrary to this fundamental truth. It suggests a haughtiness that our Chazal strongly condemned. We were just discussing the importance of tzni'ut (modesty) and humility, not just in dress but in one's overall demeanor and conduct. It's truly a fundamental principle in Judaism, deeply rooted in the teachings of our Sages. The Rambam, in his Hilchot De'ot, provides incredible insights into proper character development and how it manifests in our outward actions. So, when we think about how a person should carry themselves, we have to remember: if the entire world is filled with God's glory, then when you walk with an overly upright posture, it represents arrogance. It represents as if you think you're running the world. And indeed, the Prophet Yeshayahu (Isaiah) declares, "M'lo chol ha'aretz K'vodo" – the entire world is filled with His glory! How can you, a mere mortal, be taking up so much space with such haughtiness? Now, the Rambam, in continuing this line of thought within Hilchot De'ot, further elaborates on the importance of cultivating humility and avoiding ga'avah, illustrating how even the smallest gestures, like one's posture, can reflect our inner spiritual state. He truly lays out a path for every Yid to strive for these elevated middos.

1:22:35Good evening, talmidim and esteemed guests. We often delve into the intricacies of halakha concerning kashrut, Shabbat, or tefillah. But tonight, I want to take a moment to explore a different, yet equally crucial, aspect of a Jew's life: tzniut and the proper comportment of a ben Torah. We frequently discuss the importance of tzniut for women, and rightly so, but sometimes we neglect to consider what the Torah and our Chachamim have to say about a man's appearance and demeanor. And it's not just about what one wears, but how one carries oneself. In Hilkhot De'ot, the Rambam says some interesting things. I'm going to read you a few halakhot to give you some insights on how a man is supposed to look. Many times we talk about how women are supposed to look. But now we have to learn about how a man is supposed to look, because we see in Parashat HaShavua, Parashat Chayei Sarah, that when Avraham Avinu arrives after his wife Sarah dies, and he is looking for a burial place, the people of the land immediately recognize his greatness. They don't need a lengthy introduction; his very presence and demeanor convey profound spiritual stature. He doesn't have to say much. He says he's looking for a grave site and please help me, and immediately the people start bowing to him and pretty much saying, "I don't need to see Elohim; atah, you are like the representative of God in the world!" How do they know? Was there an advertisement in every tent with Avraham's picture? This teaches us that a true oved Hashem radiates a certain kedushah that is palpable to all, even those who may not share his beliefs.

1:23:04So, Rabbosai, we’re discussing the extraordinary interaction between Avraham Avinu and the Bnei Chet when he sought to purchase Me’arat HaMachpela for Sarah Imeinu. The passuk in Bereishit (Genesis) describes the encounter. You would think, how would these people, who lived in an age without any of our modern communication – no Facebook, no WhatsApp, no public profiles – how would they recognize such a profound figure? It truly speaks to the essence of Avraham Avinu’s presence, his kedusha, that radiated outwards. When he came before them, the Torah tells us, he didn’t even have to say much. He doesn't have to say much. He says he's looking for a gravesite, and please help me. Immediately, the people start bowing to him and pretty much saying, 'You are a prince of Hakadosh Baruch Hu (Nesi Elokim ata)! You are the representative of Hakadosh Baruch Hu in the world!' How do they know? Was there an advertisement in every tent with Avraham Avinu's picture? It had to be more than just outward appearance. Surely Avraham Avinu represented himself in a certain way; not just the clothes that he wore, but the way he looked, the way he behaved, the way he carried himself. It was his very presence, his inherent kedusha, his deep connection to Hakadosh Baruch Hu, that shone through and allowed them to recognize his true stature, his greatness. And this leads us to understand… Brothers, dear students, we're talking about how a person's essence is conveyed. Think about it: In those days, there wasn't Facebook, WhatsApp, profile pictures, or LinkedIn. How could they know? How could they discern, "This is Avraham," from someone who merely looked like him? Surely, Avraham represented himself in a certain way – not just through the clothes he wore, but by the way he looked, the way he behaved, and the way he carried himself. His entire being projected his identity and his inner purity, truly embodying the essence of what it means to refine one's character and sanctify one's soul.

1:23:59...truly embodying the essence of what it means to refine one's character and sanctify one's soul. This isn't just a general ideal, chaverim. Our great Gedolim have codified this concept, providing us with a clear path in our sacred texts. Indeed, it is this very principle that rambam writes in Hilchot De'ot, Chapter Five, in the fifth halakha: "Whoever conducts himself in this manner, in accordance with all that he taught here regarding modesty, sanctifies his soul, purifies himself, and refines his character." This profound commitment to middot and inner purity has ramifications that extend far beyond the individual. It impacts generations! When a person dedicates himself to this path of refinement, what is the ultimate result, rebbeim? It is that he ends up having children that will be handsome and modest and worthy of wisdom and piety. The meaning of following this instruction set is not just that HaKadosh Baruch Hu will love you, and you'll be a bit better, that's evident. But you will breed that as well; your children will follow suit. There are many kids that literally seem like they were born on the left side, and... Indeed, our Sages teach us that when a person dedicates themselves fully to Torah and mitzvos, the blessings extend far beyond their personal well-being and spiritual elevation. The impact is profound even for future generations, because such a person ends up having children that will be handsome, modest, and worthy of wisdom and piety. Meaning, the reward for following this instruction set is not just that HaKadosh Baruch Hu will love you and your goodness will be evident, but you will 'breed' that as well; your children will follow suit. There are many kids that literally seem like they were born with a difficult disposition – on the 'left side,' as it were – and it manifests throughout their lives. They wake up angry; they go to sleep angry. They were born struggling, and everything for them feels like it's 'on the left side,' full of wrongness. You bring such a child to a shiur, and he can't sit for two and a half minutes; you try to tell him about Torah, and he doesn't know what you're talking about because he's thinking about some video game or something he saw. It's almost like he's a golem – you're not really sure what's happening. Now, of course, every single neshamah is precious...

1:24:50They wake up angry; they go to sleep angry. They were born struggling, and everything for them feels like it's 'on the left side,' full of wrongness. You bring such a child to a shiur, and he can't sit for two and a half minutes; you try to tell him about Torah, and he doesn't know what you're talking about because he's thinking about some video game or something he saw. It's almost like he's a golem – you're not really sure what's happening. Now, of course, every single neshamah is precious... My dear friends, we often speak about the power of teshuvah, the ability for any Jew, at any stage, to repent and draw closer to HaKadosh Baruch Hu. There is no question that every neshamah Yehudis has this incredible capacity. Indeed, a soul can do teshuvah; needless to say, a Jewish soul can do teshuvah and get closer to HaKadosh Baruch Hu, fixing itself regardless of where it started. But the Rambam is giving us a way to get a head start. Meaning, why not bring children into the world that don't have to go through the difficulties that we did for so many years? He says if you sanctify yourself and m'kadesh nafsho—make yourself holy by acting in a certain modest way—you will end up having children that are not only modest and worthy of wisdom, children who will truly understand what they are learning and be tzaddikim, but also, they won't have a problem finding a shidduch. Why, he even says they'll be handsome! As we discussed, the Rambam, in his profound wisdom, draws a stark contrast between two types of individuals. He tells us that while one may descend into boorishness and immodesty, the one who strives for kedushah is promised great blessings. The Rambam teaches us that by acting in a certain modest way, by truly mekadesh nafsho – sanctifying one's soul – you will end up having children. And here, the Rambam is specifically talking to men, not to women. You will end up having children who are not only modest and worthy of wisdom; where they learn, they will actually understand what they're learning. They will be tzaddikim, and they won't have a problem finding a shiddukh. Why? He says they'll even be handsome. This is a tremendous promise from the Rambam, emphasizing the profound impact of one's personal conduct on their offspring and their future. It's not just about what you learn, but how you live, how you carry yourself with yirat Shamayim and anivut. Such is the reward for those who truly dedicate themselves to Torah u'mitzvot.

1:26:15My dear students, the path of Torah demands from us not only devotion in learning but also a meticulousness in our conduct, our middot, and our outward appearance. The Sages teach us that one's external demeanor reflects their internal state, and impacts others around them. Consider, then, the unfortunate situation of someone who deviates from this path: Whoever doesn't conduct himself in this way – someone who walks around with a shirt open, exposing his chest, who acts half-naked as if he just came back from the pool; he spits out curses like it's nobody's business, speaks in a thoroughly unethical way. This is a person… The Rambam says the opposite! He says, in contrast, whoever conducts themselves in a manner of kedushah and tzeniyut, showing respect for themselves and for the Creator, they bring honor to Heaven and elevate their own souls. This is the crucial distinction, for those who walk in the ways of darkness, and whose conduct reflects that, chas v'shalom, often lead their children down similar paths. But those who choose the light, pave the way for a generation of goodness and yirat Shamayim. My dear talmidim, we've been discussing the profound impact of our spiritual state on all aspects of our lives, especially when it comes to Doros, to the generations that follow us. It is not merely a matter of chinuch (education) after the child is born; it begins long before. A person's inner kedushah, their Yiras Shamayim (fear of Heaven), at the moment of conception, leaves an indelible mark. And when that kedushah is lacking, Chas v'shalom (God forbid)... ...the way of the rest of the people who walk in darkness will have children just like them. All of those children that you see causing problems in the neighborhood – the ones who are smoking marijuana even though they are only thirteen or fourteen years old, and frankly, they shouldn't even know what marijuana is! All of those children who are already stealing, all of those children who are cursing up a storm – all of those people, guess what? Their parents were just like them! It is a hard truth, but a truth nonetheless. At least at the time they consummated the baby, they were in that state. Perhaps they did tshuva now, perhaps they are tzaddikim now, but at that specific time, there was a reason why this happened. The child can still do tshuva, the parents can do tshuva, everyone can improve. But the key here is that for anyone who hasn't had children yet, or all of their children yet, this is like a cheat sheet. If you purify yourselves now, whatever will come out of you will be drastically better than anything you can imagine. May we all be blessed with Doros Yesharim (righteous generations), Amen.

1:27:13Brothers, this is what the Rambam is teaching us here. He's not just giving us a mitzvah, he's giving us a profound insight into the spiritual mechanics of Klal Yisrael. And sometimes, we look at a situation, and we say, 'Why did this happen? Why is this child struggling?' We might not understand the full picture, but often, the roots go back to the very beginning, to the very moment of creation. We must understand, dear friends, that sometimes the spiritual challenges a child faces have their roots— at least at the time they conceived the child. Maybe they did teshuvah now. Maybe they are tzaddikim now. But at that time, there's a reason why this happened. The child can still do teshuvah. The parents can do teshuvah. Everyone can improve. But the key here is that for anyone who hasn't had children yet, or for those whose children are not yet born, this is like a cheat sheet. If you internalize this now, the children who will be born to you will be drastically better than anything you can imagine. This isn't just theory, my friends; this is a guarantee from the Rambam, a promise from the Ribbono shel Olam through His holy Torah. And it sets the stage for what the Rambam discusses next, in halakha number six, where he tells us that 'People who spend their time learning Torah conduct themselves with exceptional modesty.' You see how it all connects? The purity of thought, the immersion in Torah, the tznius – it all feeds into the spiritual heritage we pass on to our children. So, when we speak about this profound level of tznius, this deep sense of modesty rooted in our awareness of the Divine presence, we're not just speaking in generalities. We're speaking with the authority of our Chazal. Indeed, this is a promise from the Rambam. You can take this to the bank. Now, he continues, and in his next halakha, halakha number six, he says: "People that spend their time learning Torah conduct themselves with exceptional modesty." And here, talmidim, is where the Rambam begins to unpack what this exceptional modesty truly entails, distinguishing it from mere external coverings, and revealing its inner spiritual dimension.

1:28:12My dear brothers, we're discussing the profound concept of tzniut, modesty. It's crucial to understand that tzniut is not merely about external appearances. It's not just simply the way that we dress, because even Muslims wear a turban on their head, and they have a long beard, and they cover pretty much their entire body, especially the ones that still live in the Middle East. So, that's not all he's talking about. He says, but rather, the true modesty is an awareness that HaKadosh Baruch Hu causes a person to cover their head out of respect, meaning it stems from an inner realization of His constant presence, an acknowledgment that our heads, the seat of our intellect and spirit, are constantly before Him. This understanding elevates the act of head covering from a mere custom to a profound expression of reverence for our Creator, HaKadosh Baruch Hu. Brothers, when we speak about Yiras Shamayim, the fear of Heaven, and the profound significance of covering one's head, we must internalize that this practice transcends mere communal custom or a superficial observance. It's not enough to simply cover your head with a hat, or even with a kippah, merely because your community requires it, or to only cover your head with a kippah when you are in the Beis Knesses. You know, like some people, they walk around with nothing on their heads, and when they come to the Beis Knesses, a kippah suddenly appears from their pocket. Chas v'Shalom! What happened? Did you forget your head? How is it that you cannot walk around with a kippah? Are you perhaps embarrassed to be a Jew? They don't want to put a kippah on their head at all. Why? Because they are embarrassed. But the mitzvah of head covering is not about a minimal or hidden token; it's about a complete and public manifestation of our recognition of HaKadosh Baruch Hu.

1:29:05We delve deeply into the mitzvah of kisui rosh, covering the head, and its profound implications for our spiritual lives. It's a topic that goes far beyond simple custom, reaching into the very core of our relationship with the Divine. For people who love HaKadosh Baruch Hu, people who fear HaKadosh Baruch Hu, it's not just what the Gemara in Masechet Shabbat says, that wearing a kippah is a sign of Yirat Shamayim. It's a sign of fear of Hashem, it's a sign that you understand that Hashem is above you, and He is the Holy King, and so on. No, it's not just that. What he's saying here is that the kippah, the large kippah, the covering of the head, is actually part of the modesty and honor due to the King of Kings. It embodies the deep respect we show when standing before our Creator, symbolizing a constant awareness of His presence above us. This is why we see even the Rambam, in his generation, wore a large turban that fully covered his head, emphasizing that the true intention of head covering is to envelop one's entire head in reverence and modesty before Hashem. We speak often about the importance of kavod Shamayim, of showing respect and reverence to Hashem. And a primary manifestation of this, particularly for a man, is the covering of the head. But we must understand the depth of this minhag and halakha. We are not just performing an action; we are embodying a principle. Actually, it's about the respect we owe. Why, how dare you have a bare head before your King! Hence, the reason why the Rambam, and it is said that in his generation, people wore a turban that covered the entire head, because the proper way to wear a kippah is for it to cover your entire head. It's not merely a token gesture. It’s about fulfilling the commandment with the full intention of acknowledging our Creator's presence. So, to truly show that reverence, the covering must be comprehensive, a full expression of our humility and recognition of the Divine presence above us. Anything less, one might ask, is it truly reflecting the full yirat Shamayim we strive for?

1:30:00We must always remember the kavanah, the intention, behind our actions. It's not merely about performing the mitzvah physically, but doing so with the correct mindset, L'shem Shamayim. This applies especially to something like covering one's head, which has become so commonplace that sometimes the deeper meaning is lost. The Gemara teaches us about the importance of yirat Shamayim, awe of Heaven, and how covering the head is a sign of that reverence. But what happens when the very symbol of our reverence becomes something else? These little kippot that people wear today, that's like, you know, it's like a half a mitzvah. It's like a half a mitzvah. Especially when you start having the Knicks and the Jets and the Giants on it, it's like a half a mitzvah. Okay, so you're covering your head, but I'm not really sure if it's for the right reason. Because now when HaShem calls out for Yaron, He sees the Knicks instead. Is that Yaron or the Knicks? His name becomes Knicks. His name becomes Jets. Okay, so he gets to change his name to Jets, this Yaron fellow. Do you understand, my dear students? When we trivialise the mitzvah by turning it into a fashion statement, we miss the entire point. It's not enough to simply wear a kippah; the kippah must be worn for the proper reasons, for the sake of Heaven, for yirat Shamayim, for modesty, and as a sign of our devotion to HaKadosh Baruch Hu. Anything less, and we risk diminishing the mitzvah itself. We've been discussing how the head covering for a man, his kippah, is an integral part of his modesty, far beyond merely a symbol of his fear of Hashem. Our Sages, of blessed memory, encountered a significant challenge with the concept of a bare head, understanding that HaKadosh Baruch Hu, the Divine Presence, is constantly above us. This constant awareness should permeate our every action and intention. Yet, we unfortunately witness a growing trend that detracts from this profound spiritual meaning. A man is now called 'the Mets,' another is now called 'LeBron James.' Why? That's what he has on his kippah! HaKadosh Baruch Hu, if you will, from Heaven, sees what you have on your kippah. Why? Because you're not wearing the kippah for Hashem, for modesty, for yirat Shamayim. You're wearing it now for style! It's stylish to have a blue and a green, and this and that. It's not enough to merely follow what the Torah says. This trend demonstrates a profound misunderstanding of the kippah's true purpose. It is meant to be a constant reminder of our subservience to HaKadosh Baruch Hu and our commitment to yirat Shamayim, not a canvas for personal expression or secular allegiance. When we allow the external to overshadow the internal, we lose the essence of the mitzvah. It is precisely this concern that led the great Gaon, Rav Shach, zt"l, to lament and declare:

1:30:56We have spoken at length about the profound significance of tzniut for women, but it is equally vital to delve into the parallel aspects for men. For a man, the practice of covering his head, the kippah, carries deep meaning beyond a mere custom. Indeed, the head covering for a man is actually part of his tzniut, his modesty, not just a display of his fear of Hashem. This is because our Sages found it a great difficulty to have a bare head, for they knew that HaKadosh Baruch Hu, the Divine Presence, is constantly over them. It is constantly there, and it is out of profound respect and awe for the constant Divine Presence that they mandated this practice, ensuring a perpetual awareness of our Creator. This deep awareness, brothers, profoundly influenced Chazal, our Sages, of blessed memory, and their entire households. They understood that the omnipresent Divine Presence, HaKadosh Baruch Hu, demands a constant state of reverence and humility, impacting both men and women in their respective observances of tzniut, modesty. The principle applied to all aspects of their lives. Needless to say, Chazal and their wives, known for their exemplary tzniut and awe of Heaven, would not leave their heads bare for a moment, not even when not engaged in formal prayer, unless they went to sleep. And even in some of those cases, out of exceptional piety and profound awareness of the Divine, they left it covered even during that time. This level of devotion and unwavering consciousness of HaKadosh Baruch Hu set the standard for generations, manifesting in practices that extended even beyond the strict letter of the law, inspiring tzaddikim throughout history.

1:31:44My dear brothers, we've been discussing the profound significance of tzniut and yirat Shamayim, particularly as it relates to kisui rosh. It's truly remarkable how certain tzaddikim had so much modesty, such an elevated yirat Shamayim, so much profound connection to G-d, that even though halachically you're certainly allowed to take off your kippah to go to sleep, and a woman is allowed to take off her kisui rosh – her covering – when she goes to sleep, with absolutely no problem, they still felt a deep discomfort doing so. Why? Because for them, G-d is still here, ever-present, even as they sleep! A true sense of G-d's constant presence makes one feel that one should maintain an air of reverence at all times. I know of one tzaddikah, a righteous woman, who, out of her immense yirat Shamayim, goes to sleep with her kisui rosh. Indeed, she actually sleeps with her head covering on. Now, we know that most women today don't typically wear a full kisui rosh like a mitpacha to sleep; rather, for many, the sheitel is what they wear outside, and then they often remove it once they are in the privacy of their own homes. This contrast highlights the difference between the strict letter of the law and the profound middos and personal chumros that the greatest among us embrace for the sake of kedushah. It's a reminder for all of us to constantly strive for a deeper connection and a greater sense of G-d's presence in our lives, even in the most private moments. Now, some might argue, 'Rabbi, what's the big deal with a sheitel? After all, it's just hair, and it's covered.' Yes, but the wig looks like your hair. You'll say, 'But my rabbi allows it.' Okay, fine, your rabbi allows it. But let's dig a little deeper. Do you go to sleep with the wig? No, as soon as I get home, I take it off. What do you put on then? I put on a kisui rosh. You put on the mitpacha. Wait a minute, so why don't you put the mitpacha on outside also? Why is it that the mitpacha is for the house, but outside it's a wig? Perhaps it should be the opposite, if anything? Think about that, my friends. What does this reveal about our priorities in fulfilling the mitzvah of kisui rosh?

1:32:40My dear sisters, we are speaking today about the profound mitzvah of kisui rosh, the covering of the hair, a cornerstone of our tznius – our modesty. Many women, with good intentions, wear a sheitel, a wig, to fulfill this mitzvah. But we must always examine our kavanah, our intention. So, let me ask you honestly: Why are you wearing the wig to go outside? Is it because you feel it doesn't look as good otherwise? For whom are you making yourself beautiful? For strangers? This approach is the exact opposite of the halakha! If you desire the wig because it looks beautiful, because you prefer it, that in itself is no problem. However, you are meant to look beautiful for the right person. And who is the right person? Your husband! Where is your husband? He is home. Your husband is at home. He is not out in the streets, in the supermarket, or at your job. He is home. Which means, what exactly are you doing now? If the purpose of your sheitel is to enhance your appearance for the public eye, rather than for the privacy of your home and your husband, then we must question the sheker – the falsehood – inherent in such an action. The Satan can sometimes even embed himself within a mitzvah, making us fulfill it with an impure intention, turning a mitzvah into a tool for something less than holy. We must be vigilant and ensure our kisui rosh truly reflects tznius and pure kavanah. So, when we speak of pure kavanah, sisters, we must consider for whom we are making ourselves beautiful. If you are taking the wig to wear it, to appear pretty to Steve and Jose and all the other people. They are going to see you pretty, but your husband sees you at home with your kisui rosh – your modest hair covering – and he likes you with the wig too. That, though, shows the sheker – the falsehood. The sheker behind that shows that the Satan can be inside the mitzvah. Inside the mitzvah, there is a Satan. This is a profound warning to us all, to always examine our intentions.

1:33:32Brothers and sisters, we often speak about halakha, about the letter of the law, the precise measurements and definitions. And certainly, that is our foundation. But sometimes, a person's yiras Shamayim and their deep sense of Hashem's presence can lead them to levels of kedusha that transcend even the strict ikar hadin. Let me share with you an inspiring anecdote that illustrates this point beautifully. I know a woman who covers her hair even when she goes to sleep. Yes, going to sleep, she covers her hair. I said to her, "You know, you don't have to do that according to halakha." She looked at me and simply said, "Hashem is here." I responded, "Yes, but you are permitted to sleep with your hair uncovered, as the requirement for a married woman's hair covering is primarily for when she is awake and in the presence of others." But she just reiterated, "But Hashem is here." It was almost as if I was speaking to someone from another dimension, her conviction was so absolute. I tried again, saying, "Yes, but you know, some women don't even realize the full scope of their halakhic obligations, let alone adding stringencies..." She cut me off, "I don't know what other women do. I know Hashem is here, and I am going to sleep with my hair covered." And what a powerful lesson that is for all of us! This woman, with her simple, profound emunah, truly lives with the constant awareness that Shivisi Hashem l'negdi tamid. Her actions, even beyond the technical requirements, speak volumes about her deep connection and reverence for the Ribbono shel Olam. May we all be inspired to internalize such a level of yiras Shamayim in our own lives, every moment of every day.

1:34:00So what does it mean when she says, "Hashem is here"? It means that for her, it's not just a concept, but a living, breathing reality, a constant awareness. It's as if her internal thought process is: "Hashem, see, I'm going to kiss You! Hashem wants a woman who is married to cover her hair. That's what Hashem said, pas. That's all Hashem said. I'm going to do it." When I responded, "Yes, but you're allowed to do this..." she says, "I don't know about 'allowed' or 'not allowed,' all this stuff that you're saying to me. Hashem is here; I'm covering my hair." If only we had a fraction of that, if people only understood this simple mitzvah that this woman is embodying! But unfortunately, we forgot that Hashem is here. Good evening, my dear talmidim. It is truly a pleasure to gather here once again for our shiur Torah. Tonight, I want to address something many of us grapple with, whether we are lifelong observant Jews or just beginning to embrace a more committed path in our Yiddishkeit. There are times, aren't there, when we find ourselves in situations where we might feel a little self-conscious about our religious practice? We might think: 'Oh, Steve is here. And Darren is here. And even our friend who just arrived from Honolulu is here.' And because they are present, we might feel this internal pull, this desire to appear a certain way to them. Perhaps, we even hesitate, thinking: 'I don't really feel like covering my head right now, not in front of them.' But nu, my friends, let's be honest: for us men, covering our heads with a kippah is, in truth, much easier than the challenges women face. And why is it easier? Because generally speaking, no one is truly going to make fun of you. Yes, when you're just starting to wear a kippah for the first time, people might indeed ask, 'Who died?' because unfortunately, for many, the initial exposure to consistent head covering is associated with mourning rituals. They might mistakenly think you are observing aveilut for a loved one. But once you've explained it a few times, that initial awkwardness passes. No one will persist in making fun of you for simply wearing a kippah. They won't ask, 'Why is your kippah too big?' However, it's possible that within some circles, you might hear the question, 'Why is your kippah so small?' which implies a different kind of judgment altogether. But that's a discussion for another time, b'ezrat Hashem.

1:34:53Good evening, everyone, and welcome to our shiur. Tonight, we will delve into the profound significance of the mitzvah of wearing a kippah, and address some common societal observations and questions that arise when one begins to observe this beautiful tradition. Wearing a kippah, they may ask you, "Who died?" if you're just starting to wear a kippah for the first time. This is because they might think that you're observing aveilus because somebody died, as that's unfortunately the reason why most people start observing aveilus. But nonetheless, after you answer that a couple of times, no one's going to make fun of you for wearing a kippah. No one's going to say, "Why is your kippah too big?" But they will ask you, "In terms of Shamayim, why is your kippah so small?" They won't ask you, "Why is your kippah so big?" If you wear a large head covering, such as a shtreimel or a turban, people might indeed ask, "Why is that so big?" And this question of why your kippah might be small is precisely where we uncover a deeper meaning, a profound lesson about our connection to HaKadosh Baruch Hu and the concept of Shamayim, as well as the virtue of tzni'ut, modesty. The Gemara, in Shabbat 118b, teaches us about the importance of tzni'ut in our dress, and our Sages often connected the size of one's head covering to these very principles. My dear talmidim, we often speak about the profound significance of our holy traditions and the mitzvot that guide our lives. Each detail holds immense meaning, reflecting deeper spiritual truths. Sometimes, people might not fully grasp these connections, and they may even pose questions that seem basic. For instance, regarding the mitzvah of wearing a kippah, a fundamental symbol for a Jew, some might wonder about its size. I say that, but they will ask you, "Why was his kippah so small?" Why? Because the kippah represents two major parts of a person's life. One: How much yir'at Shamayim did you have? How much fear of HaKadosh Baruch Hu did you have? Because, in essence, you're supposed to be reminded: there's something on top of you. It's like the heavens on top of you, because HaShem is on top of that. The kippah, the Gemara in Masechet Shabbat says, represents that. The second thing it represents is modesty. This understanding, that our kippah symbolizes both our reverence for HaShem and our commitment to tzniut, is foundational. It teaches us that modesty is not merely an external covering, but a profound inner disposition, the very essence of spiritual growth.

1:35:55We've been discussing the practical halachos and guidelines of tzniut, but it's crucial to understand the profound spiritual impact it has, both on the individual and on the entire klal Yisrael. Indeed, you see that when a person is more modest, it helps his insight. It helps his avodat Hashem. It helps his prayer. It helps his whole life. Now, the Rambam continues and he says that a person who is truly striving for kedushah and yirat Shamayim will ensure his every action reflects that inner commitment to Hashem. This includes, of course, the way he presents himself. Therefore, my dear talmidim, it is crucial for us to understand that a Yid who truly desires to work on their modesty is never going to demean himself and walk around with a bare head or body. A person that has modesty is never going to walk around without a shirt on, or with a tank top on, or with no kippah on. He's never going to not look like a Jew. He's never going to not look like he serves Hashem. Never! You ask, 'What if he's exercising?' Then exercise with a shirt on! There are no excuses when it comes to kavod shamayim and personal kedushah. A Yid should always look like a Yid, and maintain his tzniut in all circumstances. So, talmidim, we understand that a Yid's tzniut is paramount in every situation. But some might still wonder about specific cases, asking, 'Are there ever exceptions to maintaining this high standard?' is it crucial to keep on? Now, what if he's, you know, swimming? Okay, you could take your kippah off because it'll probably fall off anyway. But who says you have to be naked in front of all those people? Who says you have to be naked? Are you allowed, technically, yes, but is that necessarily the most modest thing in the world? It depends where you want to be in life, it depends where you are, where HaShem wants you to get to. This is why I always tell people: modesty and kedushah are not just about what is forbidden or permitted, but about the elevation of your neshamah and your connection to HaShem. This principle applies even in places specifically designated for purification, where one might mistakenly assume a different standard of tzniut.

1:37:24As we have been discussing, modesty, or tzni'ut, is not just something that applies to women, but is a fundamental aspect of Yiddishkeit for men as well. It is an obligation for every Jew to maintain proper decorum, especially in places of sanctity, where we must elevate our conduct. This principle applies profoundly to the sacred space of the mikvah. Regarding mikva'ot, this isn't just my own opinion; the Sefer Chassidim explicitly states that if one goes to a mikvah—a place that is supposed to, in essence, purify oneself—but the people there in the mikvah walk around naked, like the ancient Greeks and Romans, one accrues more aveirot by going to that place than mitzvot. Such behavior utterly desecrates the sanctity of the mikvah, transforming a holy act of purification into a blatant transgression. The sanctity of the mikvah demands a profound respect for kedushah, which includes maintaining a proper level of modesty, even when among other men. We must always remember the spiritual purpose of these sacred spaces and conduct ourselves accordingly. ...you're not allowed to walk around naked, even among men. You're not allowed to look at the eirvah of another man, nor are you even allowed to look at your own eirvah. When you have certain mikva'ot, and people behave like the ancient Greeks and Romans, walking around naked, that's not a mikvah; that's a place of aveirot! So modesty is not just something that applies to women, but to men as well. The Chachamim teach us profound lessons about tzniut, modesty, that extend far beyond public appearance. They delve into how we conduct ourselves even in the most private settings. This isn't just for the Rabbanim; it applies to everybody here. Now, he says that even when a man enters the beis hakiseh, he should be modest and not uncover himself until he's seated. He shouldn't wipe himself clean with his right hand, because that's the hand he uses to put on tefillin. He should stay away from all others and enter "the chamber beyond the chamber, a cave within a cave." For in these private moments, when no human eye sees, our true character is revealed, and it is this truth that will be shown in Shamayim.

1:38:45We often speak about the importance of being true to ourselves, not merely presenting a facade to the world. A person can pretend in front of the people in a Beit Knesset to be a tzaddik; a person can pretend at work to be really generous. But the true test of a person's character, the real measure of their yirat Shamayim, is in what they do when no one is watching. This is why our holy Chachamim teach us about the concept of tzeniyut, modesty, in all aspects of our lives, even the most private ones. For instance, the Shulchan Aruch discusses this very point, stating that even when he relieves himself, meaning that even when a man goes to the bathroom to relieve himself, even during that time, he has to be modest. Why? Because the Chachamim explained that the way you behave in the bathroom or in the bedroom – that's the real you. That's what you believe. That's how you are. That's... that's you. That's who you really are. That's who they're going to show you in Shamayim. That's because that's the essence of your being, your true neshamah, unvarnished by the pressures of society. This constant awareness, this striving for kedushah even in private, is what defines a true tzaddik and earns one a place in Olam Haba, a place where your actions, not your pretenses, are truly recognized. Good morning, everyone, and welcome to our shiur. Today, as we delve into Parashat Chayei Sarah, we want to explore a profound idea about sincerity and outward appearances. Often, we see how easily a person can present one face to the public and another in private. A person can pretend in front of the people in a beit knesset to be a tzaddik; a person can pretend at work to be really generous, but he could be like a phony in front of all of his friends. In this week's Parashat Chayei Sarah, when Efron first met Avraham, and everybody said, 'No, you're going to help Avraham. He needs a kever for his tzaddikah, his wife,' if one says, 'Yeah, well, of course you can have it! No problem!' – these are just a lot of words he said. This initial grandstanding highlights the critical difference between genuine generosity and mere lip service, a facade that often crumbles when private negotiations begin.

1:39:40We often see people who present themselves one way in public, only to reveal their true intentions in private. This is a profound lesson we learn from the Torah itself. Think of Efron the Hittite, when Avraham Avinu sought to purchase Ma'arat HaMachpelah for Sara Imeinu. In front of all the Bnei Chet, in public, he was outwardly generous, declaring his intent to give the field as a gift, but then later on Efron came along, pretending like he was giving it for free—after all, he's an Ish Elokim, a man of G-d, a representative of G-d! But then, when it came to speak privately with Avraham Avinu, he said, "What are four hundred shekel of silver between us?" Four hundred shekalim was an astronomical sum, equivalent to millions in today's currency. It was an exorbitant amount of money, far more than the actual value of Ma'arat HaMachpelah. One moment, in public, he proclaimed it was a gift, given freely. But then, when it was private... the true colors emerged. He saw Avraham's deep desire and took full advantage, demanding an exorbitant price. This is exactly the kind of deceptive pretense we must be acutely aware of, both in others and within ourselves, especially when it comes to our service of Hashem. The outward show can be so convincing, but Hashem truly sees what is in the heart. My dear talmidim, we are discussing the very essence of genuine avodat Hashem. It's a fundamental challenge to ensure our inner world truly aligns with our outer actions. How many times have we heard the rationalization, or even offered it ourselves when confronted with a lapse in judgment: "You said it's because you knew he wanted it. So you took advantage." This exploiting of a perceived desire, whether of another or of our own yetzer hara, is a profound act of self-deception. And this tendency to present an outward appearance that belies our inner truth, this pretense, my friends, extends tragically into our spiritual lives. A lot of people can pretend. They can pretend that they love Hashem. They pretend that they serve Hashem. They go through the motions, meticulously performing mitzvot, engaging in fervent prayer, and presenting an image of deep piety. They might even display such outward hitlahavut and devotion, such intensity in their davening and learning, that they appear to be veritable giants of the spirit.

1:40:21This is precisely why our Sages emphasize the importance of kavanah and sincerity, not just external show. Because what's the point if sometimes you even pretend that you are praying to Hashem? Sometimes you go to a big beit Knesset, and the guy is davening and going back and forth and forth, and he's going and going, and it looks like you have, you know, the Baba Sali and the Baal Shem Tov mixed into one. But two minutes later, he's yelling at somebody. Five minutes later, he's stealing from somebody else. What is that called? It's exactly what the Navi Yeshayahu describes when he says: "This people honors Me with its mouth and with its lips, but its heart is far from Me." This profound teaching directly challenges us, because it brings us back to the fundamental question: Rabotei, my dear Yidden, we often speak about tzeniyut, about modesty in our dress and our actions. But tzeniyut, mesiras nefesh for Hashem, goes so much deeper than just what people see. It's about our internal world, our neshama. It's about how we conduct ourselves even when we think no one is watching. Because HaKadosh Baruch Hu is always watching, Ayin l'r'iyah, always present. It's about understanding who we truly are in His presence. So, I ask you, my friends, when you are alone, What are you inside your heart? Who are you really? And the Rambam writes here that even when a person is in private, when he's doing something private, he has to express tzeniyut. He has to create a geder – a protective fence – for himself. He has to move far away, so no one can hear him. Even the sounds are an expression of immodesty. This is not just about what others see, but about our internal awareness of HaKadosh Baruch Hu's constant presence. This level of tzeniyut, rabotei, often presents a challenge for many, and it's here that we see the true test of one's character and his commitment to Yiras Shamayim.

1:41:20My dear talmidim, we continue our discussion on the profound importance of tznius, modesty, in all aspects of our lives. We've spoken about our appearance, our interactions, but there's a realm often overlooked, one where the yetzer hara tries to convince us that no one is watching, that rules don't apply. I'm referring, of course, to our conduct in the beit ha'kisei, the bathroom. The halakha is clear: one must conduct oneself with utmost decorum, even when alone. One should not even speak while relieving oneself, even in great need. Just as one conducts himself with modesty in public by day, so too must he do so in private at night. Why shouldn't he speak? Now, a person who is immodest is going to be annoyed by this. "What? What are you talking about? It's not up to me to stop making sounds!" We are not talking about your bodily functions; no one says you should stop those sounds. But rather, you must maintain proper decorum. Be far away from other people. Contain yourself. Don't be an animal. Why? HaKadosh Baruch Hu is everywhere! To such an extent, Rabotai, that the Rambam writes in Halakha, a Halakha that many people are unfortunately violating. Indeed, the Rambam, our revered Maimonides, details these laws with the utmost gravity, reminding us that even in our most private moments, we are in the presence of the Shekhinah. May HaKadosh Baruch Hu grant us the wisdom and strength to uphold these halakhot and elevate every moment of our lives to His glory. My dear friends, we've been discussing the profound insights of the Rambam, who, over nine hundred years ago, already alerted us to the grave dangers of a lack of tzniut, particularly concerning our conduct in the most private of spaces. He spoke of individuals who would hold extended phone conversations in the beis hakisei, oblivious to the inherent sanctity and dignity that must be maintained. This casualness, this profound comfort with one's own nakedness, is not just a personal failing; it is a spiritual vulnerability that can, chas v'shalom, open the door to far greater moral transgressions. The question then becomes, what is the halakha? What is the proper conduct? Why is this so problematic? Because of their lack of modesty, or even knowledge of it, he should not even speak while he's in the beis hakisei, while he's relieving himself, even if there is a great need. Just as one conducts himself with modesty in a public domain by day, so too he must do it at night, even in the darkness of his own home. Why shouldn't he speak? The reason, my beloved students, is rooted in Kevod Shamayim, the honor due to Hakadosh Baruch Hu. To speak freely, to engage in worldly conversations in a place of impurity, is to diminish the constant awareness of the Divine presence. It shows a profound lack of yiras Shamayim, a lack of reverence. The Gemara teaches us that Hakadosh Baruch Hu is everywhere, and this lesson applies even—and especially—in moments of solitude and privacy. This desensitization, this erosion of tzniut, is precisely what the Rambam warned would lead to a breakdown of moral inhibitions, pushing one towards immoral behavior, chas v'shalom.

1:42:17We've been discussing the middos and comportment expected of a Talmid Chacham, emphasizing the importance of dignified speech and a respectful demeanor. However, our standards of kedushah extend beyond public conduct; they permeate even our most private moments. This brings us to the crucial topic of tzniut (modesty) and halakha (Jewish law) regarding personal sanctity, especially in places like the beis hakisei (bathroom). Unfortunately, we see a growing laxity in this area, which the Torah views with grave concern. For instance, the Rambam, some nine hundred years ago, outlined principles concerning tzniut in private spaces. While he certainly didn't address phone calls directly, his teachings serve as a profound warning regarding a modern phenomenon: individuals who conduct lengthy phone conversations while in the beis hakisei. They might spend an hour and a half on a call while they are in the toilet. Why? Because they have become so comfortable with themselves that they fail to realize they are in a state of nakedness. That is a significant problem. Why? Because the more comfortable one becomes with one's own nakedness, the more likely one is to be immoral regarding matters of kedushah and arayos. The impact of such laxity cannot be overstated. We must always be mindful of the sanctity of the human body and the boundaries set by the Torah. This applies not only to the physical act of being unclothed but also to the mindset and comfort level we develop with ervah (nakedness) in general. These principles are fundamental to maintaining our spiritual purity and resisting the temptations of the yetzer hara.

1:42:51We are learning about the proper middos, the character traits, that a Talmid Chacham must cultivate. It's not enough to simply know Torah; one must embody its teachings in every interaction. Chazal teach us the importance of derech eretz kadma laTorah, that proper conduct precedes Torah. And especially when it comes to a Talmid Chacham, his behavior is a Kiddush Hashem or, chas v'shalom, the opposite. One crucial aspect of this is how he conducts himself, especially in his speech: the way that a person, a Talmid Chacham, needs to behave when he speaks: he shouldn't be screaming, shrieking, or yelling at people. Even if he's angry, he shouldn't act like cattle or wild beasts. He shouldn't raise his voice excessively. This is the dignified conduct expected. His words carry weight, and they should be delivered with respect and gravitas, not with the uncontrolled passion of the street. ...not with the uncontrolled passion of the street. Rather, a Talmid Chacham is characterized by humility (anavah) and a refined demeanor. He certainly shouldn't act with arrogance. He needs to greet everyone before they greet him; he should judge everyone favorably, speaking well about people. If he sees that his words will be effective and that people are going to listen to him, he should talk. He should rebuke people, telling them the truth, but if he sees he's surrounded by those who deny or mock Torah, then his responsibility changes. In such a situation, it is often better to remain silent than to engage in futile arguments or bring further disrespect to Torah. Indeed, Chazal teach us that one shouldn't speak; one should remain silent if they make fun of the Torah, a mitzvah to be silent.

1:43:50shouldn't speak; you should remain silent if they make fun of the Torah. The mitzvah is to be silent. But if they're just ignorant, no problem – talk. Even this is part of the halakhos of tzni'ut: when and how to speak. Having a battle with people, a screaming match with people, is not a kiddush Hashem. Good evening, talmidim! We're continuing our discussion on the importance of ona'as devarim, causing distress with words, and how careful we must be with our speech. There's a particular halakha that highlights this sensitivity, which many people unfortunately overlook. It's truly fundamental to how we interact with our fellow Jews, especially when they are in a vulnerable state. As the Gemara teaches us, our words carry immense power, both to build and to destroy. So, consider this next point carefully: ...one shouldn't question a man about his vow at the time he's making it. Meaning, if a person is really upset – perhaps someone just died, or he just made a bad deal, or he just lost a lot of money – don't start asking him questions. Like, "So, on what did you lose the money? Did the market go down? Oh, so that's what you're upset about?" That's a true aveirah! The guy is upset; he just, you know, kicked something, he just yelled something, and we have to pause here and ask ourselves: what is our proper response to such a situation? Our chachamim teach us that instead of prying and exacerbating their pain, silence, empathy, and perhaps a supportive gesture, are far more appropriate. This is a critical aspect of derech eretz – proper conduct – and a true manifestation of ahavas Yisrael, loving our fellow Jew.

1:44:46My dear talmidim, we often encounter situations where a fellow Yid is clearly in a state of agitation or sadness. One might witness a person who has just suffered a setback, perhaps an individual who has experienced a significant financial loss, visible distress etched upon their face. It is natural to feel a pang of concern, a desire to help, yet our approach must be guided by wisdom, by da'as Torah. Many times, out of a misguided sense of helpfulness or even mere inquisitiveness, we make a fundamental error. And you, in your curiosity, you approach and immediately inquire, 'What happened? What happened?' My friends, why are you asking 'what happened'? What good is served by knowing 'what happened'? What do you care 'what happened'? How is it going to help you to ask him 'what' or 'how'? Is this truly an act of chesed? Consider the person's state. He is already suffering, consumed by his loss, by the difficulties he faces. By pressing him with such questions, you are not alleviating his burden; rather, you are compounding it. You are forcing him to relive the very moment of his distress, to recount the painful details, and thereby reminding him of the problem not just once, but multiple times, deepening his tza'ar. Instead of such probing, which only compounds his tza'ar, consider a different approach, one rooted in genuine chesed. You could ask him if he needs any help; you could ask him if you could do anything. But asking him what happened, how he lost the money, and who just yelled at him, and who was the customer that left—all such questions, that's not going to help him. It's just going to make him more upset, because you're reminding him of what he's upset about, and he has to repeat it. He's already feeling it. Now you're asking him to say it, which requires him to think about it, requires him to speak about it, and requires him to hear it, because he hears himself talk. You reminded him of the problem three times. Such an approach, my friends, is not only unhelpful, but it borders on lashon hara or rechilus by dwelling on his misfortune and forcing him to vocalize it. Instead, we must be sensitive. This principle extends even further. Chazal teach us a profound lesson regarding another aspect of our interaction with a suffering Yid: one must be careful not to even witness their humiliation.

1:45:37... and it's going to cost him great shame and bizayon, G-d forbid, a chillul Hashem. This brings us to another critical middah we must cultivate in our interactions with others: Kavod HaBriyos, the honor due to all G-d's creations. As the Gemara in Bava Metzia teaches, "One should not look at his fellow man at a moment of humiliation, but turn his attention away." In practice, this means, if you see that one of your friends, one of your colleagues, or just a fellow Jew is embarrassing himself, walk away. Walk away. Don't have a laugh at it. Don't enjoy yourself at his expense. For example, if he got a little too drunk at a party and he's making a fool out of himself, don't stay around and enjoy the laugh. Either help him out or leave. Such behavior, rooted in ahavat Yisrael, is a cornerstone of our Torah values and how we conduct ourselves as Bnei Torah. Brothers, as we continue our shiur today, let us delve deeper into the halakhot of tzniut and proper conduct in public. It is crucial to remember the principle that one should maintain a dignified demeanor and avoid any appearance of impropriety. This includes, as we touched upon, the need for discreet communication, even with one's own family. Therefore, a man should not speak to a woman in the marketplace, even if she is his wife, his sister, or his daughter. This is a halakha we discussed last week. In the marketplace, everyone is present. No one will know who this woman is. If he starts talking to some woman, even if she is his relative, everyone will say, "Oh, look! See this rasha? He is talking to someone else's wife right now!" This perception will arise because even if you are speaking to your own wife, they will not know that she is your wife. They will not know that she is your daughter. They will think it is someone else, and this will cause a tremendous chillul Hashem. Such public displays, brothers, bring a great chillul Hashem, reflecting poorly not only on the individual but, G-d forbid, on the entire community and on Torah itself.

1:46:41We spoke earlier about the importance of tznius in the public domain, and this applies not only to one's attire but also to one's conduct and interactions. Specifically, regarding how a man should conduct himself, one should not engage in idle talk with women in general; needless to say, even if it's his own wife, if it's in the marketplace. If he needs to talk to his wife, he should talk to her in private, in his car, or in the house. A couple of words here and there, where truly necessary, is one thing. But to have a whole long, drawn-out conversation? One must think about what other people see and how it appears. Next, the Halakha states that he should not walk around erect and with his head held high, but rather with a sense of humility, casting his eyes downwards, just as he does when he stands during tefillah, during prayer. He should walk in the marketplace like a person preoccupied with his business affairs, not drawing undue attention to himself. This mindful conduct in public solves many issues relating to tznius and general decorum in the streets. We learn from our holy sefarim the importance of carrying oneself with derech eretz and tznius in the public square. It's not just about what we wear, but how we conduct ourselves, how we walk, how we stand. Our Chazal teach us much about appropriate conduct for a Yid. One shouldn't run in public like a madman, nor bend over like a hunchback. Rather, he should cast his eyes downwards, as he does when he stands during tefillah. And he should walk in the marketplace like a person preoccupied with business affairs. This also solves a lot of issues; for example, when it comes to, you know, maintaining proper tznius in the streets. This demeanor, this quiet dignity, ensures that even when one is utterly engrossed in the necessary errands of the day, rushing to the Beis Medrash or to a specific store for a mitzvah, their conduct remains impeccable, reflecting the sanctity of a ben Torah.

1:47:33My dear Reb Yidden, we speak so often about the importance of kavanah, of true intention and focus in our Avodas Hashem. This isn't just about davening; it's about how we approach every moment of our lives. When a person has a clear tachlis, a singular purpose, their entire being is geared towards it. Consider the difference it makes in your daily tasks. For instance, when you're constantly carrying books with you, or sefarim with you, and you're occupied, you need to go to a certain store, a certain market, or some specific place. You already have a destination. Your mind is solely on that objective. There's no room for extraneous thoughts or for your eyes to wander. This powerful sense of direction, this hashkafa of purpose, ensures that distractions simply fade into the background. Your neshama is aligned with your goal, making you oblivious to the clamor around you. It's truly a form of cheshbon hanefesh in action. ...Indeed, my friends, a truly focused person, a person with a clear sense of purpose, will naturally avoid these pitfalls. Your mind must be wired in your brain for where you need to go. And you're focusing on that, and you're thinking about Hashem. You're thinking about things that perhaps you could be learning. You're going, you're not even going to know that there's this woman here, and that billboard there, and this one standing to the side. You're not going to notice all this stuff. Why? Because you have a destination. You're not just walking around in the mall on a Sunday afternoon, just to see what's going on, just window shopping, and letting your eyes wander wherever they may. This kind of aimless behavior, this lack of clarity in purpose, is precisely what we must avoid if we truly wish to protect our neshamos. Because you see, my dear listeners,...

1:48:12...Because you see, my dear listeners, this clear sense of purpose is your shield. Without it, you are vulnerable. When you are truly focused on your avodas Hashem and your spiritual destination, you're not doing that—you're not just letting your eyes wander. No, you have a destination; you go from point A to point B. That's the only way to survive in the world today, whether you're in Florida, or you're in New York, or you're in Eretz Yisrael. Everywhere there is pritzus, everywhere there is immodesty. If you want to be tzanua, to protect your eyes, to protect your neshamah, you have to always be preoccupied and have a certain goal of where you're going and why you're going, not just walk around aimlessly. And this applies to every aspect of your life, even to leisure activities, for example. As we continue our shiur on shmiras einayim and maintaining our spiritual focus, a common question arises: how do we navigate public spaces in today's world, where pritzus and hevel seem to be everywhere? The answer lies in our kavanah, our intention and purpose. As we learned from the Gemara, if a person protects themselves and understands that Hashem is truly present right now, even if they encounter something inappropriate, they know to look away. This principle extends to our general conduct in the world. When we have a clear, holy purpose, our souls are shielded. Chazal teach us that the primary defense against negative influences is a strong sense of mission. For example, even if you want to take your family to the zoo or some park or anything like that, if you continue behaving that way, the immodesty around you is not going to affect you. Why? Because you have a goal. You're going on a ride. You're going to see the lion. You're going to see the bear. You're going to get hot dogs. I don't know what you're doing, but you have a destination, so all of the pritzus that's around you is not going to affect you as much. That doesn't mean you should go to the beach or anything like that, because there is only immodesty, whereas everywhere else, there's a specific purpose. This highlights a critical distinction: our gedolim have taught us that we must be acutely aware of the environment we place ourselves and our families in. While some places offer a legitimate, wholesome activity that can serve as a hekesh to our spiritual focus, a place like a beach, where the sole activity often revolves around revealing attire, offers no such buffer. Therefore, we must always exercise extreme caution and choose environments that foster kedushah and not chillul Hashem. May Hashem grant us the wisdom and strength to always choose the path of tznius and yiras Shamayim.

1:49:03My dear talmidim, we live in a generation where pritzus, immodesty, is rampant on every street corner. It is a constant battle to maintain our kedushah and our connection to HaKadosh Baruch Hu. We see sights that assault our souls daily. So what do we do when we are faced with such a challenge? How do we strengthen ourselves against this powerful pull? We must always remember what the Gemara teaches us. Sometimes the challenge is strong, sometimes it is less so, but the crucial point, as we mature in our avodat Hashem, is that if a person protects themselves and understands that Hashem is right there, present with us in this very moment, then even if you see something inappropriate – and you will, rachmana litzlan – since you know Hashem also sees this, immediately you're going to look away. Why? Because we are taught, "If you see your fellow man embarrassing themselves..." ...you should not stare. You avert your gaze, not just for your own spiritual purity and shemirat einayim, but also out of respect for the dignity of that person, to not add to their shame, and to uphold the honor of Klal Yisrael. This is the path of a ben Torah, the path of yiras Shamayim, to always remember who is watching and who we represent. My dear talmidim, we've been discussing the profound importance of shmirat einayim, guarding our eyes from forbidden sights, and how crucial this is for spiritual purity. It's not merely about what we see, but about the impact it has on our neshamah and our connection to the Ribbono shel Olam. Sometimes we are confronted with situations that test us, and it's then that our resolve must be strongest. For example, when you see something inappropriate, you must immediately avert your gaze. Don't continue looking. You see a woman acting immodestly, displaying herself in a manner that lacks tzniut, without covering her hair as is proper, without covering her body sufficiently, without covering anything appropriately, and she tragically believes she looks good. She doesn't realize the severity of her actions, and what awaits those who cause others to stumble in Gehinnom. She is bringing shame upon herself and upon Klal Yisrael. Don't look. Don't look. I once told you a story involving HaGaon Rav Moshe Feinstein, zatzal, right? One time, when we were in Yerushalayim, Rav Moshe Feinstein and I were walking together and we encountered a similar situation, which further highlighted the immense importance of shmirat einayim for every Yid. May Hashem grant us the strength to always uphold this sacred mitzvah.

1:49:52My dear talmidim, we were discussing the importance of shmirat einayim and how critical it is for every ben Torah to constantly work on it. I recall a particular conversation with my brother, may he live and be well, many years ago, when I was still growing in my yiras Shamayim. It truly highlights the different levels of awareness people can have regarding spiritual challenges. I remember we were once walking together, perhaps coming back from minyan or shiur... we'd walk around, and an immodest woman would walk past us across the street, or something of that nature. And everyone looked, though I, baruch Hashem, obviously tried not to. I remember asking my brother, 'Okay, you didn't look?' At that time, I didn't fully understand yet how hard one really has to work on shmirat einayim, on guarding one's eyes. But the point is, like I just said to him, 'Doesn't it bother you?' And his reaction, my dear friends, was utterly bewildering to me. My dear talmidim, we often speak about guarding our eyes, about shmiras einayim, and the profound importance of tzenius. But sometimes, it's not just about guarding our eyes from what is wrong; it's about purifying our eyes and our very souls so that we don't even see the appeal in what is wrong. Let me share a story that illustrates this point beautifully, a story that truly opened my eyes to a different perspective on tzenius. I was once discussing with a very pure soul, someone truly immersed in kedusha, about an incident we both witnessed. I was explaining how difficult it was to walk in the street and not be confronted by pritzus, by immodesty, and how it bothers me deeply. And in response, ...and he looked at me like I had five heads. He asked me, 'What do you mean, "bother me"? What is it that bothers you?' I said, 'Oh, the people.' He then says, 'I don't understand what the big deal is.' And I replied, 'What do you mean, "what's the big deal?" The woman was...' And he interjected, 'I don't understand why everybody's looking.' And I was confused for a moment. I asked him, 'What do you mean you don't understand why people are looking at a woman lacking tzenius? Why men would look at a woman lacking tzenius?' And he says, 'Yes, I truly don't understand why they're looking.' My talmidim, I kept pressing him, 'What do you mean you don't understand why they're looking?' He looked at me with such sincerity, and he said, 'What? Don't they see that she's on fire and her skin is melting? Why would anyone look at something so disgusting?' This was the profound insight! For the average person, one who has not yet purified his mind, his eyes, his brain, and his very neshama, he sees something that he mistakenly thinks looks good. But for a soul truly refined, truly connected to HaKadosh Baruch Hu, pritzus appears in its true form: as something repulsive, something actively destructive, like a soul consumed by fire. This teaches us that true tzenius isn't just about covering; it's about an internal state, about how we perceive the world around us. May HaKadosh Baruch Hu grant us all the clarity to see the world through such pure eyes, for the sake of Klal Yisrael and His Kavod.

1:50:52My dear talmidim, we often speak about seeing beyond the superficial, but what does that truly mean? I recall a powerful interaction I once had with a talmid chacham of great spiritual purity. We were discussing the middah of kedushah and how it manifests in one's perception of the world. I kept asking him, "What do you mean? You don't understand why they're looking?" And he looked at me and said, "What? They don't see that she's on fire and her skin is melting? Why would you look at something so disgusting?" The average person who has not purified his mind, his eyes, his brain, and his neshama, sees something that, in his unrefined perception, appears appealing. This, my friends, is the profound difference between the physical eye and the eye of the neshama when it is truly purified. May we all strive for such clarity of vision. My dear talmidim, we delve into a profound concept regarding the spiritual vision attained through purity. When a person dedicates himself to avodas Hashem with sincerity, he develops a heightened spiritual perception that transcends the superficial. A person who has purified his neshamah, one who has purified and protected his eyes, perceives the true spiritual reality. He sees the spiritual ramifications when a girl walks around without proper tznius. Consequently, he doesn't understand why anyone else would even look. What he sees is utterly disgusting. If we could perceive what he perceives, we too would agree that it is absolutely repulsive. It is not an attractive sight, chalilah, but rather a spiritually damaging one. This spiritual acuity, this ability to discern deeper truths, is a hallmark of true wisdom and thoughtfulness, and it's something we can observe in various aspects of life, just as the Rambam teaches...

1:51:51Good morning, my dear friends, fellow learners. We continue our shiur today, delving deeper into the profound wisdom of the Rambam, zt"l, as he guides us in understanding human character and conduct, or middos. The Rambam, in his timeless works, often illustrates how a person's inner essence is revealed through their outward actions, even in the most everyday situations. He teaches us: The Rambam continues and he says: "Even from a man's carriage" — meaning, even from how a person drives their car — "a person can recognize whether this person is wise and thoughtful, or a fool and mindless." As Shlomo HaMelech says in Ecclesiastes 10:3... ...This teaches us, my dear friends, that true wisdom, and conversely, foolishness, are not hidden; they are evident in how we interact with the world, even in our daily lives. Just as Shlomo HaMelech describes the fool who makes his foolishness obvious on the road, so too are our actions a mirror of our true character. My dear talmidim, we often speak about the importance of da'as and sechel in a person's life, and how precious it is to conduct oneself with wisdom. But sometimes, the lack of it is so apparent. As Koheles teaches us, "even when the fool walks on the road, his heart is lacking, and he proclaims to all that he is a fool. He informs everyone about himself that he is a fool." What does that look like in practice today? How sometimes, do you see, guys? They get to the traffic light. And there, at the traffic light, with all the people around, they think they're in a movie! They start pressing on the gas—boom, boom, boom! You want to race, and what message is that truly sending to everyone watching?

1:52:37We have been discussing the importance of a Talmid Chacham's malbush, how his clothing must be attractive and clean, because any disarray or stain, chas veshalom, can lead to a Chilul Hashem. But this principle extends far beyond mere attire. The Rambam emphasizes that the entire comportment of a person, especially one who identifies with Torah, must be imbued with wisdom and da'as. We must guard ourselves against any actions that smack of foolishness, or shtus, in any public sphere. For example, consider the matter of driving. What is that a sign of? That his car is fast? No. The Rambam states clearly that such behavior is a sign of an idiot. And if you join in such a race, you too are acting like a fool. That's what it truly signifies. You speed up just to show people that your car can make a certain sound or can go a certain speed. The Rambam asks, do you imagine you possess a special te'udah, a certificate from Shamayim, that permits such shtus? Rather, it signifies that you are an idiot, a fool. That is what the Rambam conveys. This fundamental principle applies to every aspect of our lives, my dear brothers. Whether it's our malbush, our conduct in the marketplace, or even our behavior on the road, a Yid must always act with seichel and yishuv ha'da'as. For our every action, every word, reflects not only upon ourselves but, lehavdil, upon Shamayim and the honor of Torah. May we all merit to always act in a way that brings Kiddush Hashem. It is a fundamental principle in our Torah that a ben Torah, a Talmid Chacham, must always represent Klal Yisrael and HaKadosh Baruch Hu with honor and dignity. This responsibility extends not only to our actions and words but also to our outward appearance. Therefore, a Talmid Chacham's malbush, his clothing, should be attractive and clean. It is forbidden for blood, stains, or the like to be found on his garment. Sometimes, unfortunately, you see religious people who look like they just came out of a garbage pail. That, my friends, is a clear Chilul Hashem. I have often seen various religious individuals, whether at the Knesset or on a bus or subway, and their disheveled appearance or lack of cleanliness truly detracts from the honor of Torah. And it's not just about what we see; it's also about what we perceive with our other senses, which also impacts how we are viewed in public and how we represent our values.

1:53:37I've often witnessed this firsthand, and it's something that truly pains me. Sometimes, they came to my office. One of the things that bothered me a lot is that many times they would smell terrible. This is a Chillul Hashem. This is the desecration of Hashem's name. This is violating this Halakha. You have to look presentable. You don't necessarily need to wear a three-piece suit. You don't need to wear a tuxedo, but you need to look clean. You need to look presentable. Don't walk around like you just came out of a garbage pail, and don't smell like one either. My dear students, we're talking about the importance of kavod haBriyos and kavod Shamaim, the honor due to others and the honor due to Heaven, which manifests even in our physical appearance. It is not enough to simply be religious; we must project a sense of dignity and respect. If, chalila, it's a sin, because if people think that religious people smell bad, religious people look bad, religious people walk around with stains on their clothes, or religious people look like they came out of a garbage pail, guess what? They will not want to be religious! That's a Chillul Hashem – a desecration of G-d's Name! You have to always look presentable, and this applies to all our interactions. When we present ourselves respectfully, we bring honor to the Torah and to Klal Yisrael. Therefore, when considering what to wear, ensure it reflects this dignity. This applies to our everyday appearance, even when we're just at home or running errands. And don't walk around like you just came out of a shower either. Don't walk around like you just came from the sanitation department. Always walk around presentable. You could wear a long-sleeve shirt, or a sweatshirt, or a sweater, and long pants – perfectly fine. It could be any color you want, as long as it's not something insane. The main thing is to be neat and modest, without drawing undue attention to yourself.

1:54:56My dear brothers, we've been discussing the profound mitzvah of tznius, of maintaining a dignified and modest appearance. It's not merely about adhering to a set of rules, but about reflecting the kavod, the honor, due to us as Bnei Yisrael. Part of this kavod is how we present ourselves to the world, how we carry ourselves. And this extends even to the smallest details of our clothing. Therefore, chas v'shalom, do not wear any of these shirts that have the advertising of some company. Do not turn yourself into a billboard! For instance, some people walk around with "Tommy Hilfiger" emblazoned from here to the back. You can practically see that the company is saving a quarter-million dollars a month on advertising, all because you bought their shirt. Or any of these other brands; people walk around with what amounts to a billboard on themselves. There is absolutely no need for that. We must be presentable, truly presentable. This is all part of having the proper mentchlichkeit and respecting ourselves, our families, and ultimately, HaKadosh Baruch Hu. May we all merit to fulfill this mitzvah with ever-greater dedication and understanding, amen. Truly, this aspect of being presentable is so intrinsically tied to our mentchlichkeit, that it is not even a she'elah that a person should argue with. Why wouldn't you want to look presentable? Now, his flesh should not be visible under his clothing in case he wears something exceptionally sheer, like the garments produced in Egypt, or other such light fabrics common in warm climates.

1:55:48My dear talmidim, we continue our discussion on the profound mitzvah of tznius, a cornerstone of our Jewish life, which elevates us and sanctifies our surroundings. We've spoken at length about the importance of dignified attire, reflecting the inner sanctity of a Yid. Today, I want to address a particularly prevalent issue, especially common in certain locales. This is very common in Florida and different tropical cities where people walk around in beach-type weather, and they wear all types of linen which are practically see-through. The Rambam, zichrono livrakha, states explicitly that even for a woman—and of course, my dear sisters in the women's shiur understand this well, there's no need for me to elaborate—it is absolutely forbidden for her skin to be visible through her clothing. This is a fundamental principle of halakha. You understand this part, do you not? Very well. He actually goes on to say that this prohibition applies equally to a man. Indeed, many mistakenly believe that the laws of tznius regarding clothing transparency are exclusively for women. However, as the Rambam clearly teaches, the requirement for dignified and opaque attire extends to all Bnei Yisrael. We must always remember that our clothing is not merely fabric; it is an expression of our spiritual essence and our commitment to HaKadosh Baruch Hu. This is a crucial point that demands our careful attention. We spoke earlier about refraining from excessive perfume, as the Gemara states it is not fitting for a man to draw undue attention to himself in that manner. Similarly, our garments themselves must reflect appropriate decorum and kedusha. Therefore, one must not walk around with clothes that are see-through. Why? It is not presentable. There are certain linens, there are certain fabrics that are quite transparent. Now, although some designers from France or Italy decided to sell such garments for hundreds and thousands of dollars, and people are foolish enough to pay for them, that does not make it halakhically permissible. Just because it is expensive does not mean it is actually proper. Our standards are guided by the Torah and Chazal, not by the latest trends or commercial fads of the wider world. True dignity lies in modesty and adherence to halakha.

1:56:47As we discussed, while a person is certainly permitted to use a small amount of perfume or cologne for the sake of cleanliness and to avoid any unpleasant odor, akin to using a deodorant, we must be careful not to cross the line. The objective is not to draw attention to oneself or to make a public display. We are reminded of the general principle of tznius and avoiding pritzus in all our actions. He should not go out into the marketplace perfumed, nor should he wear perfumed clothes, nor should he put perfume in his hair. This is not just about the quantity, but the very act of using perfume in a way that is meant to make a statement or to be overtly noticeable in public. A ben Torah is expected to carry himself with dignity and humility, not to be a source of distraction or to attract undue attention through excessive or ostentatious display, even with something as seemingly innocuous as fragrance. Our appearance should reflect our inner commitment to Torah and mitzvos, not vanity or worldly showmanship. My dear talmidim, let's consider the concept of tznius not just in dress, but in all aspects of our public presence. We are certainly encouraged to be clean and to maintain a pleasant demeanor, ensuring we don't bring any chilul Hashem through neglect. So, when it comes to personal hygiene and scent, the halakha is clear: he is permitted to rub perfume on his body, like deodorant and things of that nature, to remove any unpleasant odor. But don't walk around with eight pounds of perfume, such that when you walk, pretty much the whole neighborhood knows you're here! Some men walk around with such heavy perfume that when they enter the room, everyone looks. Why? Because they know somebody has arrived! Even after he has left, the aftershock is still here for three days! I'm referring to a scent so overwhelming, it leaves a lingering impact for days. This is precisely what we should avoid. While it is a mitzvah to be presentable and respectful, we must ensure our presence enhances, rather than overwhelms, the environment.

1:57:26Let's remember what we were saying about an overabundance of scent. We're not talking about a little spritz; we're talking about something so strong it announces your arrival long before you even step into the room, creating an atmosphere that is anything but subtle. He calls it aftershave. For the rest of us, it's aftershock. It's an earthquake. His Polo, Calvin Klein, and whatever other perfume, like Jean Patou or something like that, stayed in the room for three years. It's like the incense from the Bet HaMikdash. Only difference is that was a mitzvah. This is not. And that, my dear friends, is precisely why our Sages, following the path laid out by the Rambam, emphasize tzni'ut (modesty) in all aspects, including how we present ourselves. It's about ensuring our presence doesn't draw undue attention or create unnecessary chillul Hashem (desecration of G-d's name), but rather reflects the sanctity we strive for as b'nei Torah (children of Torah). Of course, this doesn't mean we should neglect basic hygiene. On the contrary, cleanliness and a pleasant demeanor are also aspects of kavod ha'Briyot (respect for others, lit. 'honor of the creations'). Deodorant? No problem. Don't smell bad, absolutely not. But walking around with three ounces of cologne on you? That's not going to help anybody, especially yourself. Why is it not modest? Because all of these restrictions—the Rambam writes—all of these restrictions are instituted lest the suspicion of immorality will arise, and people will immediately draw the wrong conclusions about our character and intentions.

1:58:10My dear talmidim, we've been discussing the dangers of ga'avah and excessive focus on the gashmius. When a person invests so much of themselves in fleeting outward appearances, it often hints at a deeper spiritual void. Just as our Chazal teach us that one should not stand out with peculiar clothing, so too, excessive adornment can be a sign of a distorted soul, rachmana litzlan. What do we observe in the world? It is said of anyone who acts like this—who puts on a lot of perfume, who wears immodest clothes, who acts a certain way trying to appear honest—people will instantly know that he is a womanizer. He is an adulterer. He is a player, in today's garbage language. He is one of those guys who has a new girlfriend every week. Why? Because that is how they have always acted. It is not new today. I have seen it time and again, that such behavior inevitably leads to chilul Hashem and spiritual downfall. We, as bnei Torah, must always strive for tznius and inner purity, not outward show. My dear talmidim, we often speak about cultivating a strong neshamah, a pure soul, and a sincere connection to HaKadosh Baruch Hu. But sometimes, our external actions, even seemingly innocuous ones, can hinder this spiritual journey. A man, a ben Torah, must always ask himself: is this action bringing me closer to Hashem or further away? We see some individuals who unfortunately fall into the trap of excessive self-adornment, and we must understand the grave implications of such a path. Those people who put so much attention into themselves, they go to the manicure and pedicure three times a week, they meticulously groom their eyebrows, they obsess over every detail of their appearance, they douse themselves in excessive amounts of perfume, they constantly walk around in brand new shirts, changing them multiple times a day. You know, those types of individuals who seem to emulate an almost effeminate preoccupation with external beauty? Such conduct, my friends, inevitably raises suspicion; it suggests a preoccupation with the physical that can lead to pritzus, to licentiousness, and certainly to a lack of seriousness in one's avodas Hashem. Even if the person himself has the purest intentions, even if he has a devoted wife whom he loves deeply, and has never once strayed – chas v'shalom – from the path of fidelity, his outward appearance, his being perceived as "too much of a pretty boy," constantly gazing at himself in the mirror, is simply not appropriate for a ben Torah, for a man who genuinely desires to connect with HaKadosh Baruch Hu. It creates a chilul Hashem by projecting an image that contradicts the solemnity and inner focus expected of us.

1:59:03The danger, talmidim, lies not just in actual transgression, chas v'shalom, but in the marit ayin, the perception created. Chazal teach us the immense importance of how things appear to others, even if our inner intentions are pure. As Bnei Torah, the impression we make upon the world is paramount. Even if the person is the exact opposite; he's not immoral. He has a devoted wife, he loves her deeply, and he has never cheated on her, even once – chas v'shalom – from the path of fidelity. Yet, he is still not allowed such conduct. Why? Because it will be suspected that he is prone to pritzus due to the way he looks, because he's too much of a 'pretty boy,' too much of a guy who spends half the day looking in the mirror. This is simply not appropriate for a ben Torah, for a man who genuinely desires to connect with HaKadosh Baruch Hu. Now, my dear talmidim, let us be clear: this does not mean we should neglect our appearance, chas v'shalom. On the contrary, we are expected to maintain ourselves with dignity and respect, as the Gemara teaches us about kavod ha'briyos, human dignity. One should certainly not appear unkempt or disrespectful. However, there is a fine line that we must always be mindful of. Reb Yidden, we've just discussed the immense value of zman, of time, and the chiyuv we have to use every moment for limud Torah and avodas Hashem. Now, of course, we are expected to maintain a dignified appearance; we are bnei Torah and represent the Ribono shel Olam. Therefore, it is certainly allowed to be groomed; it is permitted to look good, but one is not allowed to turn it into something excessive. As the Sages teach, 'Do not appear disheveled and unkempt.' Obviously, one should look presentable, but don't spend half the day in front of the mirror. Don't take an hour and a half to get ready; a ben Torah has other priorities. Our focus must always be on our spiritual growth and our service to Hakadosh Baruch Hu, not on fleeting physical adornments. Every moment is precious, and we must elevate ourselves above such mundane concerns.

1:59:57My dear brothers, we need to consider where our priorities lie, and how much precious time we squander on matters of fleeting importance. Do you really believe that such things truly matter in the long run, or for a ba'al bayis who wants to build a proper bayis ne'eman b'Yisrael? Think about it: Within twenty minutes, you're finished with the shower, with everything else. You're done. You shouldn't be styling your hair for three and a half hours. He's putting on gel, and every week he tries a different gel that holds his hair a certain way. He's fussing with it, trying this style and that style, creating lines here and lines there. You're dating yourself. This is not the image of a serious ben Torah or a mensch of substance. Such superficiality is not what attracts a bas Yisrael of quality. A true eishes chayil looks for character, for Yiras Shamayim, for middos tovos, not for hair gel or fancy cuts. What are you truly presenting to the world, and more importantly, to yourself and to HaKadosh Baruch Hu? My dear talmidim, we're discussing today a very crucial aspect of building a bayis ne'eman b'Yisrael, a faithful home in Israel. We're talking about shidduchim and what truly matters. Many young men, you see them, they spend so much time on their external appearance, thinking that's the key. But let me tell you honestly, based on our mesorah and understanding of human nature: you think a single woman in the world, one woman in the world, is going to pick you because of what you look like? You have no idea about women. Women generally, if they are quality women, do not pick men because of their looks. They simply don't. Obviously, she doesn't need to be revolted by you. She can't be unattracted to you, nor should one present himself as outwardly ugly. But nonetheless, women generally do not pick their husbands based on their looks. Indeed, my dear talmidim, unlike many men who focus on outward beauty, women, particularly women of quality, truly pick their husbands based on their inner qualities, their middos, their personalities. So, if one spends all his time on his looks, it often shows that his middos need work, that his personality is indeed defective. And such a person, despite his appearance, may find himself alone. I know many truly handsome men, fine looking men from my own youth, now in their forties, still single. They were always handsome, and they remain handsome today. So, invest in your character, in your yiras Shamayim, in your mentchlichkeit. That is what truly builds a lasting bayis.

2:00:47My dear talmidim, we often speak about what truly matters in life, what merits an enduring legacy, and what Hash-m truly desires from us. Is it our external appearance, the fleeting beauty that fades with time, or is it the inner neshama, the character, the middos that define us? Tragically, I observe too many of our young men today falling prey to the modern obsession with self-image, spending an inordinate amount of time preoccupied with their physical looks, when their focus should be elsewhere, on building an inner world of Yiddishkeit. Let us consider the wisdom of our Sages: Unlike men, women actually pick their husbands based on their personalities. So, if you're spending all of your time on your looks, surely your personality is defective. And you'll be alone. And there are many really, really good-looking, handsome guys that I know from my childhood, they're in their 40s, still single. They were always handsome; they are still handsome. Yet, despite their outward appeal, they remain alone, because they failed to cultivate what truly matters. Brothers, this obsessive focus on superficiality, this preoccupation with every single hair, every wrinkle, every minor imperfection, demonstrates a profound spiritual disconnect. It’s a tragic waste of precious time, time that should be dedicated to limud Torah, to tefillah, to developing middos tovos, and to preparing oneself for a life of purpose. When we prioritize the transient over the eternal, we display a serious problem, a fundamental misunderstanding of what Hash-m expects from us and what genuinely brings true happiness and fulfillment in a frum home.

2:01:17My dear talmidim, it's proper for a ben Torah to be presentable, neat, well-groomed. Yes, absolutely. But there's a limit to everything. Where are our priorities? What happens when young men become overly preoccupied with their physical appearance? I see it myself. They spent a lot of time in front of the mirror instead of doing Torah. You, as a guy, you spend a lot of time in front of the mirror. You care if you have one hair out of place? Nu, that's really something! You pluck it out because, chas v'shalom, you have a gray hair and you look a day older than twenty-eight? Guess what? You have serious problems. Nu, I don't even know what to tell you. These problems of yours are a real busha. Why are you disconnected? There's a disconnect. There's a disconnect in the cable between you and Hakadosh Baruch Hu. This excessive focus on gashmiyus, on superficial appearance, has serious consequences, not just spiritually. My dear talmidim, we just spoke about the spiritual dangers of excessive focus on one's physical form and how it distances a person from Hakadosh Baruch Hu. Beyond the grave spiritual consequences for the individual himself, this preoccupation with the guf (body) also has profound implications for one's relationships. My friends, it's not only a spiritual hazard for your neshamah; it's also going to disconnect you from your potential spouse. You're not supposed to worry so much about your looks as a guy. Look, to be presentable, no problem; to be groomed, no problem. But three hours in front of the mirror? An hour in front of the mirror? Or even spending twenty-five minutes a day doing your hair? That is unhealthy, utterly unhealthy for a yungerman. Such an excessive preoccupation, rebbe, indicates a focus on the gashmius (materiality) that is not fitting for a ben Torah. Our goal is to elevate ourselves, not to become enslaved to the fleeting beauty of the physical world. Let us remember that true beauty, chaverim, lies in the purity of the soul and the pursuit of Torah and mitzvos.

2:02:11My dear talmidim, we've been speaking at length about the importance of tznius, of modesty in our dress, in our speech, in our interactions. But I want to take this a step further, to the deepest, most personal level of tznius—the modesty of the soul, the modesty we must maintain even with ourselves. This isn't just about what others see, but what you see, and what HaKadosh Baruch Hu sees. If we are truly striving for kedusha, for holiness, we must internalize this profound awareness. Imagine, if you will, if you were to—spend a few minutes in front of the mirror every day flexing your muscles—for surely you are inviting hirhurim, and potentially even hashchatas zera, leading to serious spiritual transgressions. Why? Because you are too engrossed in your physical being. As a person who truly desires to be close to HaKadosh Baruch Hu, you actually have to get to the point where you are uncomfortable being naked. Why? Because HaKadosh Baruch Hu is there! Every human being is supposed to be uncomfortable naked. This is the standard we must aspire to. Just as the Rambam teaches us, even in the most private moments, with your own spouse, a blanket is needed to ensure that no one, not even the ceiling, so to speak, 'sees' you. It is about fostering an internal sensitivity to the Divine presence. It's about remembering that we are always standing before HaKadosh Baruch Hu, and that awareness should permeate every fiber of our being, making us truly uncomfortable with any form of immodesty, even to ourselves, for the sake of true kedusha.

2:02:40We've been delving into the profound concept of tzniut, of modesty, not merely as an outward display but as an inner cultivation of awareness and sanctity. This isn't just about how we appear in public, brothers, but about our mindset, even in the most private moments. It's about truly internalizing the constant presence of HaKadosh Baruch Hu. And this halakha, this law, from our Sages, beautifully illustrates this principle. That's why the Rambam writes, even when a man is with his own wife — allowed, permissible, indeed, a mitzvah to be together — even then, they should be covered with a blanket. Only the husband and wife should see each other. But even the ceiling can't see you. Why? Modesty. Of course, Hashem can see under the covers and beyond the covers. But the point is, we must do our best, within our abilities, to foster this sense of modesty. You're supposed to be uncomfortable. This feeling, brothers, this internal slight discomfort, is not a punishment. Rather, it is a spiritual tool, an essential component of yirat Shamayim, of awe of Heaven. It's a constant reminder that we are always in the presence of our Creator, and this awareness elevates our every action. When a person cultivates this awareness – that Hashem Hu Ha'Elokim, that Hashem is there... My dear friends, we continue our discussion from the Rambam's Hilchos Dei'os, Chapter 5, where the Rambam guides us on the proper conduct of a person, particularly in managing his household and his own self. He speaks about the importance of self-mastery and the delicate balance a person must strike in his personal and financial affairs, as we discussed about eating less than one's means, dressing according to one's means, and providing for one's family beyond one's means. But how does one achieve this constant self-awareness and control, to live up to these high standards? The answer, my friends, lies in cultivating an acute sense of hashgacha pratis, the constant awareness that: Hashem is there. Just like He was when you pray, just like He was when you came to this shiur, just like He was when you ate, just like He was when you went to work, so on and so forth. Hashem is there. When a person thinks, "Omdi l'fanav," all day, guess what? He'll become uncomfortable, feeling exposed before Hashem, and he'll become less likely to commit aveiros involving ervah, less likely to do all types of aveiros that lead him to that. By internalizing this truth, my dear friends, a person will not only avoid transgressions but will constantly strive for kedushah in all his ways. This deep awareness, my friends, is not just about avoiding sin; it is about elevating every moment of our existence, making us truly into a k'li for shefa Eloki, always reflecting the will of HaKadosh Baruch Hu. This is the path to true inner peace and the greatest simchas haChaim.

2:03:49Reb Yidden, dear friends, it is a great zechut to gather together once again to delve into the profound wisdom of our Torah. Tonight, we will continue our discussion on the vital topic of middot – character traits – and how we apply them in our daily lives, particularly concerning our physical needs and financial stewardship. We often speak about the importance of spiritual growth, but we must remember that our physical existence is the vessel for our spiritual endeavors. How we manage our physical appetites and material possessions directly impacts our ability to serve HaKadosh Baruch Hu with a full heart. The Rambam, in his seminal work, lays out clear guidelines for us, reminding us that moderation is not just a virtue, but a fundamental pillar of a Torah life, and it is precisely on this topic that he teaches us, that there are a couple of things the Rambam writes here in Hilkhot De'ot, chapter 5, about the proper behavior of a person. It says, regarding a man managing his household: "He should always eat less than his means allow, dress according to his means, and provide for his wife and children beyond what his means allow." This is a profound lesson, my dear brothers. When it comes to our personal consumption – our food, our clothing – we should always exercise restraint, living modestly. Don't overindulge. Eat just a little less than what you technically need. Don't give in to gluttony; practice self-control. It's perfectly fine not to succumb to every craving when you see something appealing. However, when it comes to your family, your wife and children, you should always be generous, providing for them even beyond what your strict means might suggest. This demonstrates proper prioritization and self-sacrifice for others. The Sages also said in Gemara Ketubot, daf 84b, that a person himself must first cultivate self-restraint before he can truly be generous to others without falling into debt or compromising his household's stability. This is the balance we must strike, embodying the middah of moderation for ourselves, while cultivating boundless generosity for those entrusted to our care. May HaKadosh Baruch Hu grant us all the wisdom and strength to live by these lofty standards, always striving for middot tovot in all our endeavors. Amen.

2:04:19Talmidim, dear brothers, we learn in Mussar that cultivating our middos and elevating our neshamah often begins with mastering our physical desires. Chazal teach us that the primary arena for avodas Hashem is often found in the most mundane aspects of our lives, especially how we interact with our gashmiyus, our physicality. While we are obligated to enjoy Olam HaBa in Olam HaZeh and bless HaKadosh Baruch Hu on His bounty, there is a fine line between enjoyment and overindulgence. So, don't splurge too much. When it comes to your eating and other such physical indulgences, don't allow yourselves to be overly consumed by gashmiyus. Meaning, strive to eat just a little less than what you actually need. Rather than eating with uncontrolled ta'avah, eat with a sense of moderation. You know, it's perfectly acceptable to leave a small amount on the plate. Don't let your physical appetite take over to the point where, when you see a delicious steak, your nefesh behemit (animal soul) starts to dictate your actions. This is not about becoming an ascetic, chas v'shalom. The Torah does not demand that we starve ourselves or fast excessively. Rather, it's about conscious choice. This subtle act of self-restraint, this deliberate choice to eat just a little less, is a profound exercise in sheleimus and mesirus nefesh. It creates a spiritual space, a hefsek, between our immediate physical urges and our higher will. This hefsek, this restriction we place upon ourselves even in the simple act of eating, is precisely what can elevate our neshamah, helping us to become spiritually closer to HaKadosh Baruch Hu.

2:04:39So my dear talmidim, what does this mean for us in practical terms? It means, you know, control yourself. Control yourself. When you're hungry, eat a little less than what you need. A little less. Why? That separation, that restriction you're giving yourself will actually help you become spiritually closer to HaKadosh Baruch Hu. Don't starve yourself. Don't start fasting four times a week. You're not the Baal Shem Tov or anything like that. But restrict yourself a little bit. Leave a little bit on the plate. Don't be one of those people who says, "Oh, can I have a second? Can I have a third?" My friend, you've eaten the whole buffet! You look like the kind of person where the My dear friends, we often speak about middos, about refining our character. And one of the crucial middos for every Yid is that of proper behavior, especially when we are guests in someone's home. It's about showing respect and consideration. Unfortunately, sometimes we see situations that lack this basic understanding, leading to comments like, "...only thing you haven't eaten is the table!" "Oh, is that for sale too?" Don't be one of those people! Relax! Sometimes people go to people's houses, and it's like they've never seen food before in their lives. They start grabbing, "Oh, can you press the chicken? How can you press this?!" "Buddy, did you eat all week?!" Relax, take it easy a little bit. Have a little nemus. What is nemus? It is tact, having a little bit of proper behavior, proper etiquette. This kind of nemus isn't just about politeness; it's about honoring your host, honoring yourself, and ultimately, bringing kavod Shamaim, honor to Heaven. It's about remembering that a Yid should always act with grace and consideration, reflecting the beauty of the Torah.

2:05:40We must always remember that our actions reflect not only upon ourselves but upon Klal Yisrael and Kiddush Hashem itself. This is why we speak so much about our conduct, our middos, our behavior. The concept we're focusing on today is nimus, a significant term in our Torah, even though it's often used as a Hebrew word in our English discussions. It's not, it's not just a certain type of casual approach. No, nimus is the opposite. Nimus is being truly well-behaved, you understand me? No, nimus is about having good, proper behavior. Proper etiquette, that's the word. The essential point I am trying to convey is that you must understand where you're standing, understand that it's, it's, it's a constant responsibility, an obligation to be proper, to be appropriate. Indeed, my dear talmidim, this is a fundamental principle. Our every action reflects not only on us but on the entirety of Klal Yisrael and, ultimately, on HaKadosh Baruch Hu Himself. It is for this reason that you have to always be proper and appropriate. Because Hashem is there! Hashem is always present! People will look at you, and they will build a certain persona of what Judaism is and what Hashem represents, based on your actions. So, if you act like a pig, that's what they will think of religious people. You might argue, 'But they are religious too!' It doesn't matter. They are looking at you! Everyone is looking at you! Always remember that everyone is looking at you, and Hashem is there, observing your every move. We must never forget this profound responsibility. Every step we take, every word we utter, every way we dress and eat, can either bring kiddush Hashem or, chas v'shalom, desecrate His holy Name. Let us always strive to be a source of pride for our Creator and our people.

2:06:37My dear talmidim, we often discuss the importance of middot and self-refinement in our daily lives. Sometimes, people misunderstand what it means to be a Yid, a ben Torah. They might think that spiritual growth, avodat Hashem, requires extreme asceticism, prishut, or an abandonment of the world. But this is not the path of our Torah. The Gemara teaches us that a person will be held accountable in the World to Come for every permissible pleasure they withheld from themselves. So, it doesn't mean you need to fast, nor does it mean you need to pretend you're something that you're not. But remember, there is a certain way to behave. So, when it comes to eating, contain yourself. When it comes to dressing, don't be cheap on your clothes; don't wear a garbage bag for twenty years. Look like an appropriate person. This means dressing in a way that reflects dignity and respect, both for ourselves and for the Ribbono Shel Olam who blessed us with our parnassah. We must strive for menuchat hanefesh and simchat hachayim, which includes presenting ourselves honorably, within the bounds of our means, and avoiding both ostentation and undue neglect. It's about finding that balanced middle path, the shvil hazahav, in all aspects of our material life. He says one should dress as befits their income. If you are an average, middle-income type of person, wear that type of clothes. Don't go buy thousand-dollar Gucci shirts that you can't really afford, but you're buying them on a credit card. Don't go spend, you know, five hundred dollars on sneakers, and it's your eighteenth pair! That's just being wasteful, and it's also not appropriate. You don't make that kind of money; you make fifty thousand dollars a year. And...

2:07:23Reb Yidden, we spoke about the Chiyuv to be a mentch, to provide for your family, but also to have perspective. The Gemara in Avodah Zarah speaks about 'Al tifsok es raglecha' – 'Don't cut off your feet', meaning don't limit yourself completely from enjoying this world. But there's a fine line. When we see a person spending twenty-five, thirty, forty percent of his hard-earned money on just gashmiyus, on his clothing, on watches, on jewelry, on all the exterior shtick, he's not leaving anything for the truly important things. And what message does that send to his children? Is that what we are teaching our next generation? Think about it, my dear brothers. Now tell me, Reb Yidden, if a person can just spend one percent of his income on a pair of shoes, there's something wrong with him mentally! There's something wrong with him! All of these bachurim and young married men that have thirty, forty pairs of shoes – there's something wrong with them! Why? Does the Shulchan Aruch say you're not supposed to spend money? No, there's no problem spending money, but it must be appropriate to what your income is. This doesn't even need a pasuk from the Torah or a Chazal from the Gemara to tell us this; any normal, sensible person would know this! This is just basic common sense, yere'as Shamayim. Our rabbeim always taught us to live with simplicity, to value what's inside, not what's outside. What truly matters is your ruchniyus, your Yiddishkeit, your family, your chesed, your tefillos. So let's think about where our priorities truly lie. Let us strive to live in a way that truly reflects the values of our holy Torah, with simchah and menuchas hanefesh.

2:07:47Brothers, we often speak about our priorities in life. What do we truly value? What do we invest in? When a person is focused solely on fleeting physical pleasures, on hevel havalim, emptiness of emptiness, and puts nothing aside for his spiritual growth, for his future in the Olam Ha'ba, the World to Come... but when a person spends twenty-five, thirty, or forty percent of his money on his clothing, on watches, on jewelry, on all the exterior stuff, he's not leaving anything for his neshama. He's not leaving anything for the things that truly matter. You see this vividly when you ask him: "Why don't you buy a new pair of tefillin?" So they tell me, "Rabbi, I'm broke. I can't afford it." You make sixty, seventy, eighty thousand dollars, even five thousand a month, and you're still broke? I ask you, where is the money going? We see this time and again, when it comes to mitzvot and Yiddishkeit, suddenly the pockets are empty. Take, for instance, a fellow who comes to shul. For his neshamah! He's not letting go of his money! Anytime you ask him, "Listen, why don't you buy a new pair of tefillin?"—and you tell him the price, "Good ones are a thousand, fifteen hundred, two thousand, it depends"—he never has any money. Tallit? He comes to shul without a tallit! "How come you don't have a tallit? You're a grown man, thirty years old, twenty-five years old! Why don't you have a tallit?" His response: "I don't have any money." But you look at the guy's sneakers—at least three, four hundred dollars! For sneakers, he has four hundred dollars, but for a tallit, he doesn't have any money. Why? Because he spends all of his money on shtuyot! This is precisely the issue. When our priorities are misplaced, when we value ephemeral pleasures over eternal mitzvot, we find ourselves spiritually impoverished, even when financially solvent. We must reconsider where our hard-earned money truly belongs.

2:08:23Good evening, everyone. It's truly a pleasure to gather again for our shiur tonight. We often discuss many topics, but there's a particular issue that I hear about constantly, and it truly perplexes me, and it touches on our emunah and our relationship with HaKadosh Baruch Hu. Often, people tell me, "Listen, Rabbi, I'm broke. I'm broke." I'm like, "How is it that everybody's working, but everyone's broke?" They're all working non-stop, they can never come to the shiur, but they're all broke! How are you broke and at the same time you're working? What do you work? Do you work for free? Do you work at a homeless shelter or something? What do you do that you don't make any money? "No," they say, "I make – I make a little bit. I make sixty, seventy, eighty thousand dollars also!" So, how are you broke? You make five thousand dollars a month, and you're broke...? This is what I constantly hear from people. Just the other day, someone told me, "How many kids do you have?" No, I'm single. "You're single, you make $5,000 a month, and you're still broke? How? What's your secret? You're a drug addict? What do you do with all this money?" "No, no, I don't do any drugs." There's something wrong. "Are you a gambler?" How is everybody broke? Everybody's broke. Why? There's no blessing in their money. Number one, because they don't serve Hashem properly. Number two, because they're wasteful. They live above their means. This is why... "How many kids do you have?" No, I'm single. "You're single, you make $5,000 a month, and you're still broke? How? What's your secret? You're a drug addict? What do you do with all this money?" "No, no, I don't do any drugs." There's something wrong. "Are you a gambler?" How is everybody broke? Everybody's broke. Why? There's no blessing in their money. Number one, because they don't serve Hashem properly. Number two, because they're wasteful. They live above their means. This is why...

2:09:22We often discuss the spiritual importance of financially supporting Torah and those who learn it. One of the fundamental ways we fulfill this is through the mitzvah of Ma'aser Kesafim. This mitzvah accomplishes several important things for a person. Firstly, it demonstrates your belief that HaKadosh Baruch Hu is the sole Giver of your money. It's not due to your talent, your timing, or your intellect. Rather, when you give at least ten percent of your money to support Torah, you are essentially declaring your understanding that all your wealth truly belongs to HaKadosh Baruch Hu. By giving this ten percent, you affirm His absolute sovereignty, a foundational principle that profoundly strengthens your emunah. When you fulfill the mitzvah of Ma'aser Kesafim, you are truly demonstrating something profound. You are showing Hashem that you know one hundred percent of the money is from Him, but He told you to give ten percent. So that's what you are doing—showing Him that you know all the money is truly His, but this is what you are commanded to give back. This demonstrates your complete understanding of Who is truly in charge, and you will never waver in that emunah. But secondly, it helps a person build their emunah. Why? Because sometimes Ma'aser will put you in a situation where Hashem is going to test you. He will give you more expenses than your income, and this is where your trust in Him is truly put to the test. My dear friends, we often speak about parnassah, about making a living, and the tremendous bracha H-shem bestows upon us. But it's not just about what we earn; it's also about how we handle what H-shem gives us. There's a profound segulah for parnassah embedded in the mitzvah of ma'aser, and indeed, it's the only place in the Torah where H-shem says, "Test Me with this!" You pass it – if you pass the test – then your money turns into blessed money, enabling you to have whatever you need with whatever you have. Now, the real mitzvah of ma'aser is really ten percent of your gross income. That's the real mitzvah, meaning if you make five thousand dollars a month, your ma'aser is supposed to be five hundred dollars. Now, if it cost you money to make that money, meaning... meaning, for example, if you're a businessman and you had expenses, or like in our case with the car sale, where the profit wasn't the full amount – that's where the discussion of calculating ma'aser on net income versus gross income comes in. The Gemara and the Rishonim delve into this very point, and it's a critical halachic discussion for all of us.

2:10:42So, for those who find it challenging to commit to ma'aser from their gross income, the poskim have indeed provided an easier path to get accustomed to this mitzvah. They suggest calculating ma'aser off the net profit. Now, what exactly does 'net' mean in this context? Let's take a practical example to illustrate this point clearly. Let's say you made $5,000 in gross income. But in reality, you sold a car to make that $5,000. So, that $5,000 is not entirely profit. The car cost you $2,500, and you sold it for $5,000. Therefore, your actual profit, or your net income from this transaction, is $2,500 ($5,000 minus $2,500). So, the ma'aser for this transaction would come from that $2,500, meaning you would give $250. This is how you calculate your $250 ma'aser when giving off the net. This approach allows one to fulfill the mitzvah of ma'aser based on their actual gains, easing into the practice of giving tzedakah. Over time, with siyata diShmaya, they will hopefully grow in their emunah and be able to give ma'aser from their gross earnings, as is the higher standard. My dear talmidim, we've been delving into the profound mitzvah of ma'aser, the giving of a tenth of one's earnings. While the ideal, as established by our chachamim, is to calculate ma'aser from one's gross income before expenses, I understand that for some, particularly those who are just beginning to embrace this sacred obligation, this can feel like an immense burden. Unfortunately, some people harbor ketan emunah, a limited faith, such that they do not believe they will be able to pay their bills and feed their families if they give ten percent of their gross income. Therefore, I suggest to them that they simply reach a point where they can at least fulfill a part of this mitzvah and accustom themselves to performing the mitzvah of giving tzedakah by first giving ma'aser from their net income. This allows them to build their trust in HaKadosh Baruch Hu's boundless providence, strengthening their emunah step by step. Once they have established this practice, they can then, b'ezrat Hashem, advance to giving from their gross earnings. Let us clarify what we mean by "net income"...

2:11:38Good morning, everyone, and welcome to our shiur today. We are continuing our discussion on the important mitzvah of Ma'aser kesafim, tithing from one's income. A common question I receive is about the basis for this calculation. Do we give Ma'aser on gross income or net income? According to the vast majority of poskim, including the Chofetz Chaim in Ahavat Chesed, we calculate Ma'aser on our net income, meaning the actual profit or disposable income. So, your Ma'aser is calculated on your net income, which is whatever you made minus your expenses. So, let's say again, go back to the same number. You made $5,000 in income. This $5,000 represents your gross earnings. However, before you can calculate your Ma'aser, you must deduct all essential living expenses. Let's delve into a typical scenario to see how this works in practice and why understanding 'net income' is so critical for fulfilling this mitzvah properly. For instance, consider your monthly obligations... "Let's consider an example calculation to illustrate this. Suppose you earn $5,000 gross income, but then you look at your expenses: you have your rent or mortgage; it's, let's say, $2,000. Your electricity is another few hundred dollars. Your food is another few hundred dollars. And gas for your car, and, I don't know, insurance is another few hundred dollars. So, out of the $5,000, you have $4,000 in expenses. And really, you have $1,000 net income. Okay, so then you give maaser off the $1,000. So it ends up being really $100 maaser instead of $500, what it's supposed to be. This is a common way some might calculate maaser from their net income, and it's certainly a good step. However, for the complete fulfillment of this profound mitzvah, there is a higher standard to consider, as we have been discussing."

2:12:11My dear friends, we've spoken about the immense spiritual pleasure and brachah that comes from fulfilling the mitzvah of tzedakah. But sometimes, people feel overwhelmed, thinking they can't give enough. And so, they might say to themselves, even though the real mitzvah is to give the full amount, which we'll call $500 — that's ten percent of your gross income. That's the real mitzvah. But you should still do something if you can't give the $500; do not just do nothing! Perhaps you can't give the $500 because you don't have the mammon, or perhaps you don't believe in HaKadosh Baruch Hu enough to give the whole ma'aser. If that's the case, at least start off by giving ten percent of a smaller amount, say $1000, which would be $100. Because that, my friends, will still be a part of the mitzvah and will also get you used to giving, and experience the joy and blessing that comes with it. Start small, my friends, and Hashem will help you grow in your ability to give and to receive His boundless goodness. My dear brothers, when we consider the profound responsibility and privilege of tzedakah, especially the sacred obligation of ma'aser, it's critical to understand its true purpose. As we've discussed, using these funds for the dissemination of Torah, supporting talmidei chachamim, and kiruv is paramount, far above other worthy causes. And beyond the brachah for your money, there's a profound spiritual reward that accompanies genuine giving. Chazal teach us that once you give and you benefit others, there's a certain spiritual pleasure that you'll get out of it that will entice you to do it more and more over time. Plus, it will start blessing your money, meaning that you'll be able to keep more of your money as a result of fulfilling mitzvot. But of course, remember, don't just give ma'aser for Chanukah parties. Our ma'aser is kodesh, it is holy money, intended for the highest purposes. We must ensure its use elevates us and the entire Klal Yisrael, rather than diminishing its sanctity through personal indulgence, even for a simcha such as Chanukah. May HaKadosh Baruch Hu grant us the wisdom and foresight to use our resources in the most elevated way, always for His glory and the advancement of His Torah.

2:12:59We must consider, my dear friends, what is the proper use of our ma'aser, of our tzedakah, and even of our discretionary income. We often see people spending vast sums on luxuries, rachmana litzlan... for office parties, or for buying your friends a bunch of tickets to the next football game. Use that money to publicize Torah, either to publicize it or to help a Talmid Chacham, or to do kiruv. Those are the two main things that a person needs to do with their money. All of the other things, as far as feeding the homeless or saving some dog in Kentucky—all that other stuff is great, yes, it has its place, but that's not the same high level of mitzvah. These are certainly noble deeds in their own right, but they do not compare to the eternal reward of supporting Torah and bringing others closer to HaKadosh Baruch Hu. There are plenty of people who will donate to save dogs and chimpanzees, and all types of things. Plenty of people! You look at Ellen DeGeneres: the day she founded her organization, some other actor gave four million dollars. To what was the organization dedicated? To save a special type of monkey or Chihuahua or something. I think it was a monkey or gorilla in South America. My dear talmidim, sometimes we observe how the world prioritizes various causes. While many are truly commendable, we, as Bnei Yisrael, must always consider our primary obligations, our responsibilities as Yidden, and where our precious resources — our time, our energy, and our tzedakah — are best directed according to the holy Torah. We witness incredible sums being poured into projects that, while perhaps noble in their own right, truly pale in comparison to the spiritual needs of our people. For instance, consider this astonishing situation: ...somebody gave, on the first day, four million dollars, and then other people gave tens of millions of dollars to save, I don't know, a few hundred monkeys in South America. If you actually took the couple hundred million dollars she received and used it for the people in South America, it would be much better. But no, no, we are going to save monkeys... ...and then we wonder why our focus is sometimes so skewed. This is the challenge we face today. There are plenty of good-hearted people who will dedicate themselves, pour millions, into causes like saving animals, protecting ecosystems, or ensuring the well-being of every creature on earth, and Baruch Hashem for their compassion. But when it comes to the spiritual sustenance of our own Am Yisrael, to bringing the light of Torah to those who thirst for it, to helping our brothers and sisters return to t'shuvah and their heritage, where are the millions? Where is the same level of urgency and resource? This is why we must...

2:14:08dedicate ourselves. The feeding and caring for all these things – there are plenty of people who will save monkeys, dogs, elephants, animals in zoos, and even an extinct fly; all that stuff has plenty of people for it. But not many people are dedicated to this [the spiritual needs of our people]. Use yourself to publicize Torah, as I said, either through key organizations, like our organization Baruch Hashem, or through Mizrachi, or anyone else you know that actually helps people do t'shuvah, or if you have a talmid chakham. My dear rabotai, we are discussing the spiritual dimensions of parnassah—how we can merit bracha in our livelihoods, not just in earning but in retaining wealth and using it wisely. Our Chachamim teach us profound principles in this area. Among the many things a person can do to help bless his parnassah—to ensure that HaShem gives him more, and that he will end up keeping more—is the careful management of his personal expenses and public appearance. We know that there are plenty of people who make a lot of money, but very, very few actually have a lot of money; they simply spend it as fast as it comes in. This brings us to a crucial point about priorities and self-discipline, especially as taught by the Rambam. Now, when it comes to one's wife and children, the Rambam writes something very interesting. He says, "For yourself, eat less than befits your income." This teaching emphasizes personal frugality for oneself, a powerful tool for developing middos and managing resources wisely. However, this advice from the Rambam is balanced by other halakhot and principles regarding the honor of HaShem's blessings and kavod HaBriyot. While we limit our personal indulgences, we must also consider how we present ourselves. For example, if HaShem has blessed you with wealth, you have a responsibility to dress in a manner that reflects that blessing, not to appear poor or destitute. As we see, Rebbi Yehuda HaNasi, a kadosh, once rebuked a very rich person who was looking somewhat disheveled or like a homeless person, telling him, "No, you are not allowed to dress this way; you must wear clothes befitting a wealthy individual." You have millions of dollars, so don't buy a hundred-dollar suit; it's not appropriate for your station.

2:15:01So, my dear talmidim, we're continuing our discussion on the proper conduct of a yid. Today, I want to delve into a topic that many might overlook, but it carries significant weight in the eyes of Shamayim and the community: the matter of personal appearance, particularly concerning those whom Hashem has blessed with osher, with wealth. It's not merely about vanity; it's about fulfilling a chiyuv, a responsibility, a mitzvah even, in how we present ourselves to the world. And it is in this vein that we must consider: dress as it befits your income. Meaning, if you're a rich person, you have to look rich. Don't look like a homeless guy if you're rich; you need to look rich. Wear something that rich people wear; wear a suit that's appropriate. You have millions of dollars. Don't buy a hundred-dollar suit. It's not appropriate. Indeed, a certain kadosh Rebbe, one of our great Gedolim, once rebuked someone who was very rich but was looking a little homeless. He said, "No, you're not allowed! You have to wear rich people's clothes!" ...lo aleinu, such a way! It's not about showing off, chas v'shalom, but about reflecting the brachah that Hashem has bestowed upon you and upholding the kavod of Am Yisrael. This applies to all of us, each according to our station, but especially to those who represent the klal through their prosperity. We must always remember that our possessions are not merely for our pleasure, but are a pikadon from Hashem, entrusted to us to be used for kiddush Hashem.

2:15:29We were discussing the profound mitzvah of providing for one's family, how we are exhorted not merely to provide sufficiently, but to be generous, even beyond our immediate means, as this brings immense blessing. This principle of giving and conducting oneself with dignity extends further, impacting not just our immediate family but also how we represent Klal Yisrael to the world. A Yid is always scrutinized, and our actions and even our appearance can either bring Kiddush Hashem or, God forbid, the opposite. This is particularly true when Hashem blesses a person with parnassah, with wealth. It's not just for personal enjoyment; it comes with a responsibility. Therefore, when it comes to how one presents oneself, we learn a crucial lesson: You can't walk around with a $100 suit; rather, you have to walk around with a couple thousand dollar suit. Why? Because you're rich. Don't walk around with sneakers and sweatpants; it's simply not appropriate. You have to look rich. Why? People need to know you're rich. You have a responsibility when you're rich – a profound and sacred responsibility. It's not that Hashem granted you wealth merely so you could amass 80 different watches. Now, if you're poor, you don't necessarily need to look like you just came out of a garbage pail, but wear your best, whatever you can. If you're middle class, wear what is fitting and respectable for your station. The Torah teaches us that every Jew, regardless of their financial standing, must conduct themselves with kavod (dignity) and self-respect, reflecting the tzelem Elokim (image of God) within them. Our external presentation should always be a reflection of our internal yiras Shamayim (fear of Heaven) and our commitment to the Torah. So, whether rich, poor, or somewhere in between, let us always strive to bring honor to Hashem's Name through our every action and appearance.

2:16:00We've just discussed the importance of how one presents oneself, reflecting kavod and Kiddush Hashem. This principle of giving and conducting oneself with dignity extends further, impacting not just our immediate family but also how we represent Klal Yisrael to the world. And so, just as we must present ourselves appropriately, a parallel and even deeper responsibility lies in how we provide for our household. When it comes to providing for your wife and your kids, not only do our Sages tell us "don't shortchange them," but the halakha does not merely say "give them whatever you have." On the contrary, it explicitly states, "Provide for them beyond your income!" Meaning, be generous with your wife and kids. Be generous with your wife. Providing for your children in this manner is a profound mitzvah. This isn't just good advice, my friends; it's a fundamental obligation with serious spiritual implications. You know, my dear friends, our Torah teaches us the importance of having proper middos and fulfilling our obligations, not just between man and God, but also between man and his fellow man – especially within the sacred bond of marriage. And when it comes to financial matters within the home, a crucial mitzvah is often overlooked. If you are stingy, you are committing a sin. Aside from the specific sin that the Rambam discusses here concerning failing to provide adequately, you are also violating your ketubah. Because your ketubah explicitly states that you must be generous with your wife, providing for her clothing, for her adornment, and for her general needs. This generosity is an integral part of the ketubah agreement. Men who are stingy are not only spiritually sick, but they are also committing sins every day. Every moment they persist in their stinginess, every moment they withhold money from their wife, they are truly acting against Halakha and decency. Imagine, you have thousands, but you shortchange her, giving your grown wife only fifty for the whole week? This is not just a financial oversight; it's a profound spiritual sickness, a lack of generosity that extends not only to your wife but often to your children as well. Remember, Hashem wants us to be generous with our loved ones, for wealth is a trust from HaKadosh Baruch Hu.

2:16:50We spoke about the immense importance of investing in our children's Torah education – affording the best yeshiva possible and ensuring they have every sefer they need for learning. This principle of generosity, this middah of chesed, extends beyond just sefarim and yeshiva tuition; it's a fundamental aspect of how we must relate to our children, even our adult children. We often see situations where parents, who are blessed with ample means, when it comes to supporting their grown children, even for basic necessities or to help them build their homes, they are shortchanging, they're giving out, I don't know, fifty shekels for the whole week? She's a grown woman! You give her fifty shekels for a week, and you have the money? You have thousands! You don't want to give them money because you want it all for yourself. It's not only a sin; it's a spiritual sickness! You have to be generous with your kids. Remember, this isn't merely about financial transactions; it's about cultivating a home steeped in chesed, in kindness and giving. It's about understanding that our wealth is a pikadon from HaKadosh Baruch Hu, a trust to be used wisely, and most certainly to support our own family. When we withhold from our children, especially when we are blessed with the means, we are not only committing a grave aveira, but we are also inflicting harm upon our own neshamah. Let's elaborate further on this principle, specifically regarding our children's Torah education. When it comes to education, never, ever, ever withhold a sefer from them—a book that they need for Torah learning, for mitzvot. You might think, 'He already has books.' But if he wants that specific sefer, buy it for him. Buy him as many sefarim as needed to engage him, to get him excited about learning. For yeshiva, if you can afford it, afford the best yeshiva in the world. Perhaps you'll say, 'But there's a local one that's half the price.' Is that truly the best one? No, the best one might be twice the price. If you are able to afford it, send him to the very best. This same principle of generosity and thoughtful provision, dear friends, must extend to our spouses as well.

2:17:36We've been discussing the profound mitzvah of hiddur mitzvah in our lives, applying it not just to our ritual objects but to how we conduct ourselves within our own homes, especially regarding our spouses. The gemara emphasizes the importance of honoring one's wife, of being truly generous with her, within reason. We're talking about providing her with her basic needs – good food, comfortable clothes, a reliable car – not just meeting the bare minimum, but doing so with a full and open hand. And that is exactly the approach you are supposed to take with your wife. Don't go looking for an item on sale at Walmart for her anniversary. Don't even think of saying, "Oh, honey, I got a two-for-one deal for this year and one for next year!" Believe me, you're going to get a divorce this year, and your next wife is also going to divorce you. Wives hate cheap husbands; they absolutely hate cheap husbands. This isn't merely about the money; it's about the respect, the kavod, and the emotional security you instill. A husband who genuinely understands shalom bayit knows that generosity in material matters, when appropriate, cultivates a much deeper sense of love, appreciation, and partnership in the home. Remember what our sages teach: "He who loves his wife as himself, and honors her more than himself, and guides his children in the straight path — upon him rests the blessing." May we all merit to fulfill this mitzvah wholeheartedly. Indeed, chavirim, when we speak of building a proper bayit ne'eman b'Yisrael, a faithful home in Israel, one of the cornerstones of shalom bayit and the well-being of the family is showing appreciation and generosity towards our wives. We are taught by Chazal to cherish them and make their lives pleasant. So, it is not merely a suggestion for a husband, but rather a chiyuv, an obligation, that it's a mitzvah to be generous with your wife. Not if she's a cholah, chas v'shalom, who squanders money or spends indiscriminately all day — that's a different discussion. But for someone who's healthy, who just wants basic tzrachim, essential needs, like food, some good clothes, a decent car; she wants basic things? No problem! Be generous with her. And to facilitate this, to ensure this generosity is given freely and joyfully, without her having to ask or feel like she's begging, we must create a system. As I often share with my own talmidim, one of the things we do in my house, which I think is a very good approach and has helped many of these difficult conversations simply never take place, is we have a little box...

2:18:24My dear talmidim, we often speak about the mitzvah of tzedakah, of giving to the poor. But let us not forget the importance of tzedakah within our own homes, especially regarding our wives, who carry so much of the burden of the household. The Gemara teaches us the importance of honoring one's wife. Part of that honor, part of that kavod, is ensuring her comfort and well-being, even financially. We learn from our Sages that one should be generous with her. Don't wait for her to beg; don't wait for her to ask. Be generous with her. One of the things that I could tell you that we do in my house, that I think is a very good minhag, that has helped a lot of these conversations to simply never take place, is we have a little box. I put money in the box. As soon as I see the money is out, I put more money in the box. Every time, whatever—a few hundred dollars. Honey, spend as much as you want. As soon as it's out, I'm going to fill it again. This ensures shalom bayit, peace in the home, by removing any potential for discomfort or difficult discussions about finances. It builds trust and shows appreciation, strengthening the fabric of the family, b'ezrat Hashem. Our Sages, may their memory be for a blessing, teach us profound lessons about shalom bayit, the peace in our homes. A crucial element of maintaining this peace is how a husband supports his wife, specifically regarding financial matters. We must ensure our wives never feel subservient, uncomfortable, or as if they are merely dependent. It's never about creating an uncomfortable meeting where a wife feels questioned about her needs or her role. The goal is to foster an environment of complete trust and dignity. Therefore, whether you provide her with a card for her needs, or set up a system of direct access, the attitude, the kishron, must always be one of absolute generosity and faith. Your wife should know, without a shadow of a doubt, that her provision comes freely, as if you are constantly saying to her: "Why? I don't want you to ask me for money. Why? I don't want you to feel uncomfortable. I'm not calculating how much you're spending. I trust you. You trust me. Here, this box we've set aside. There you go. Take as much money as you want." This, my dear brothers, is the spirit, the mentchlichkeit, that builds a truly Jewish home. It's not about the specific method, but the meser, the message of unconditional love, trust, and respect that is conveyed. Let your wife understand that her needs are yours, and her dignity is paramount. May we all merit to build such homes, filled with ahavah and yirah, with the abundant blessings of HaKadosh Baruch Hu.

2:19:04My dear talmidim, we're continuing our discussion on maintaining true shalom bayit, domestic harmony. A crucial aspect of this, often overlooked, is how a husband treats his wife financially. It's not just about providing; it's about trust and respect. As we said, many of the shalom bayit problems I encounter stem not only from serious issues like immorality or addictions, chas v'shalom, but also, regrettably, from husbands loving their money more than their wives. This leads to wives feeling undervalued, micromanaged, or worse, treated like children. she knows how we're living. She knows it's all a miracle anyway. She sees it for herself, but the point is, it's time we address these uncomfortable meetings where husbands and wives always discuss whether the wife, as a homemaker, is dependent on the husband, and so on. She shouldn't have to put money in a charity box. Give her a debit card. Whatever it is. The point is, be generous with your wife. Now, if she's a "sick person" and doesn't stop spending, then why did you marry her in the first place? That's a different discussion for a different time. But for a wife who is not a "sick person," who is a normal, responsible partner, the approach must be one of complete trust and generosity. ...But for a wife who is not a "sick person," who is a normal, responsible partner, the approach must be one of complete trust and generosity. But if she's a normal person, give her the ability to do whatever she wants. Why? If you're generous with her, it's going to eliminate a lot of shalom bayit problems. Most of the shalom bayit problems that I deal with are not just because of immorality, addictions, and sick people, but also, many times, because the husbands love their money more than their wives, and it's a very, very sick addiction these days. People literally are worshipping their money like it's God. Rambam says, you want to be a gentleman, you want to be a tzaddik, you want to be a Talmid Chacham, you want to be a kosher Jew, you have to be generous with your wife. You have to be! These are not suggestions. This is halakha. Lastly, he says in the last halakha in this section, he says that a person...

2:19:54So, a person needs to be stringent with himself in his own accounting, but he gives and yields to others. When he buys from them, when you conduct yourself in business, don't be overly demanding about what they owe you, but be demanding about what you owe them. If you're going to buy stuff, my father, zikhrono livrakha, taught me this; he says, 'Don't negotiate on small money.' And when we ignore that principle, when we become too attached to every last cent, it's a very, very sick addiction these days. People literally are worshipping their money like it's Hashem. The Rambam says, if you want to be a gentleman, if you want to be a tzaddik, if you want to be a Talmid Chakham, if you want to be a truly observant Jew, you have to be generous, especially with your wife and household. These are not suggestions; this is halakha! Lastly, he explains in the final halakha in this section, that a person must constantly strive for generosity and selflessness, ensuring that his financial dealings and his approach to material possessions reflect the values of the Torah and middos tovos. needs to be stringent with himself in his own accounting, but gives and yields to others. When he buys from them, when you conduct yourself in business, don't be overly demanding about what they owe you, but be demanding about what you owe them. If you're going to buy stuff, my father, zikhrono livrakha, taught me this; he says, 'Don't negotiate on small money.' We are taught, my dear friends, that in all our dealings, especially in matters of parnassah and commerce, we must conduct ourselves with menschlichkeit and generosity. The Torah emphasizes the importance of allowing others to earn a livelihood. This means that when it comes to smaller sums, we should not be overly focused on negotiation. Don't negotiate on small money. For instance, if you go to a store to buy something, whether you're buying tefillin, a sefer, or groceries, whatever it may be. It's small money. It's one hundred, two hundred dollars. It's not big money. Don't negotiate. Just pay the person what they ask. Let the individual make a living. Let others make a living. People who do not allow others to make a living, who don't want anyone to make a profit from them—these are detestable people. Such behavior, my friends, of begrudging another's honest earnings, demonstrates a profound lack of middos. Indeed, people who refuse to allow others to make a living, who insist on everything for free and don't want anyone to make a profit from them, these are indeed the worst kind of people when it comes to business dealings and even beyond.

2:21:24Such individuals, my friends, who insist on everything for free and begrudge others their honest earnings, demonstrate a profound lack of middos. This attitude is contrary to the very spirit of our Torah. They don't want anyone to make money on them. They want everything for free. These are the detestable people. They are the worst customers in the world, the worst businesspeople in the world, and also the worst people in the world. When it comes to business, one must conduct oneself in a certain way, where one has to be generous with other people. Let them make money. Don't negotiate on small money. If it is big money—spending ten, twenty, fifty, one hundred thousand, half a million, a million—then it is understandable to negotiate. One has to negotiate a little bit here and there. However, my dear friends, our focus today is particularly on those daily transactions that involve smaller sums. Here, the Torah's emphasis on allowing others a parnassah is paramount. My dear friends, we've been discussing the profound importance of cultivating an ayin tovah, a good eye, towards others, and extending genuine generosity in all our dealings. This principle, so foundational in Yiddishkeit, truly comes alive in practical scenarios, especially in how we conduct ourselves financially and in our interactions. For instance, consider the following: when it comes to small money, don't even bother just to save an extra twenty dollars. Let the guy make his twenty dollars; the poor guy is slaving all day just to get the product to you. Are you going to shortchange him for twenty bucks? Let him make the twenty dollars. Let him make the hundred, whatever it is. Let him make it; let people make money on you. It's okay. It's not a sin to allow people to profit. But even more so, when it comes to the zechus of allowing others to earn a livelihood, and equally, when we consider the precious time and effort others invest, we must approach them with an ayin tovah and a generous spirit. This applies not only to financial matters but fundamentally to how we view and judge our fellow man, as our Chazal and the Rambam so clearly teach us.

2:22:18This concept is deeply rooted in our tradition. When we strive to be an eved Hashem, a true servant of God, and to embody the qualities of a tzaddik, we must internalize the teaching that we are to be among the pursued, not the pursuers. We are to accept humiliation, not to humiliate others. This means that we should never be among those who constantly look for other people's mistakes, who make fun of everyone, or who bother others – essentially, we must not be bullies. Rather, our approach to others must be one of generosity and understanding. This leads us to another fundamental principle, which the Rambam emphasizes, that a person needs to also be very yielding with other people when he judges them. If you see somebody doing something that doesn't look so right, don't assume the worst right away. On the contrary, if you see yourself doing something that may be perceived as wrong, then assume the worst right away. With yourself, you have to be strict; with other people, you have to be more lenient. That's what the Rambam teaches us here. This is a profound lesson that requires constant self-awareness. It's about cultivating an an inner disposition of humility towards ourselves and compassion towards others. By applying this middah—this character trait—in our daily lives, we can truly become the kind of ovdei Hashem—servants of God—that the Torah expects us to be. My dear friends, we've just discussed the immense spiritual benefits that come to one who, unfortunately, finds themselves in the position of being pursued, of being made fun of, or even bullied. We learned that Hashem helps those who are pursued, and that these yissurim actually atone for sins. Now, following on from this, it naturally leads us to the other side of this coin, to what our own conduct should be. And the Sages are clear: the rule is that one should be among the pursued and not among the pursuers. We are called to be among those who accept humiliation and not among those who humiliate others. He says, if you truly want to be an Eved Hashem, if you aspire to be a tzaddik, then certainly don't be one of those people who constantly look for others' mistakes, who consistently make fun of everyone, who perpetually bother everyone, or who are bullies. Don't ever be one of those. This path, while challenging, is the path to spiritual greatness and closeness to HaKadosh Baruch Hu. It is in accepting the suffering, the yissurim, that we purify ourselves and align with the Divine will, preparing ourselves for true kiddush Hashem.

2:23:13... underscores the profound impact of our social environment. But let us consider another scenario, one that requires a different perspective, namely, if you find yourself to be among those who are actually being bullied, who are being pursued, with people making sport of you, writing derogatory comments about you on the internet, all such occurrences – that is, paradoxically, a positive sign. It is a good indication. Why? Because Hashem assists those who are pursued. Those who are chased, He extends His help to them. He does not assist those who are doing the chasing. And what of the people who make light of my honor? That, too, is good. Why? That very suffering, those yissurim, which you experience from people making fun of you, serves to atone for and remove the transgressions you have committed. Therefore, never be the one who humiliates others. This is a fundamental principle in our Avodat Hashem, echoing the wisdom of Chazal, our Sages, who teach us to flee from honor, for true honor seeks out those who shun it. We must internalize this lesson deeply, as it forms the bedrock of our ethical conduct, as taught in Pirkei Avot... We've been delving deep into the foundational principles of mussar, exploring how a Jew is to cultivate his middot and refine his inner self, guided by the wisdom of our holy Torah. The importance of vigilance in our daily lives, and particularly in our choices, cannot be overstated. And this brings us directly to a crucial point in the teachings of our Sages, which emphasizes the profound impact of our environment. Now, all of what I've just discussed comes right before the sixth perek, where the first halakha states that it is natural for a man's character and actions to be influenced by his friends and associates, and for him to follow the local norms of behavior. This means, Rabotai Yekarim, that all of what we've just said, This profoundly impacts our understanding of how we are to conduct ourselves in the world, serving as a vital foundation for the

2:24:14My dear talmidim, we learn from our Chazal, from the words of the Tanaim and the Amoraim, that a Yid's entire existence is avodas Hashem. This avodah isn't just in the beis medrash or when we're davening. It extends to every facet of our lives, especially how we interact with the wider world, and how we conduct ourselves even outside of the most sacred spaces. It requires a significant preparation of how to act among other people and how to ensure our actions consistently bring honor to Hashem's Name, a true Kiddush Hashem. This is crucial, because we cannot live in a spiritual vacuum; we are part of the world, and we will encounter all types of individuals. So, what is this preparation? It means understanding that... ...It means understanding that our surroundings have a powerful impact, and we need to be vigilant. Because other people are going to influence you, and most people are not tzaddikim. Most people are not righteous; most people are not Avdei Hashem. You must prepare yourself for all types of circumstances. Some of the people who are next to you are not going to be the nicest people in the world. You still have to be nice. Some of the people around you are not going to be the most generous people in the world. You still have to be generous. You must internalize these values, so they become second nature, regardless of external influences. This strength of character is essential, talmidim. Some of the people are not going to love Hashem like you do. You still have to love Hashem no matter what, but you also need to know that you shouldn't stay around those people. If you're going to a yeshiva or to a Beis Knesses, or you're in a community where simply everybody is just making fun of Hashem, or they're making fun of you, or both, then you must find a new place.

2:25:10We often grapple with decisions about our physical and spiritual environment. Should we seek out a different community, a new yeshivah, or a more uplifting Beis Knesses? The immediate practical concern often arises: What if you can't afford it? That's perfect. Why? Because that means that you already got the answer from Hashem. That's where He wants you. If you can't afford to move from a bad situation, that means that Hashem wants you to experience this bad situation and overcome it. But if you can afford to leave and go to a better place, then what are you doing staying? Go to a better place. Go to a better Beis Knesses. Go to a better yeshivah. Go to a better community. The key is to discern His will, whether through an open door of opportunity or a closed one. We must always strive for aliyah ruchanit, for spiritual ascent, and if the means are given to us to elevate our surroundings, we are obligated to utilize them. And if not, then our avodah is to transform our current place into one of kedushah. We've been delving into the profound concept of dveikus – cleaving to HaKadosh Baruch Hu – and how it must permeate every aspect of our lives. This even extends to our material possessions, my dear talmidim. It's not enough to simply earn a parnassah; we must understand the true source and purpose of the brachah Hashem bestows upon us. Many people amass wealth, clinging to it out of fear or attachment, forgetting that money is merely a tool, a means to serve Hashem. When we truly grasp that everything we have comes from the Creator, our entire perspective shifts. that's what money is for. If you don't have money, you don't have money. But if you have money, use it. What are you going to save it for? The next generation? If a person simply understands that everything comes from HaKadosh Baruch Hu, they're going to understand every single word that we said. It's going to be easy for them to act with modesty. It's going to be easy for them to be generous. It's going to be easy for them to serve Hashem through their tefillah and through their limmud HaTorah. Because when they learn, they'll think about Hashem. They will truly internalize His presence in their studies, in the words of Torah, and their minds will be focused solely on Him. And this deep connection, this hitkashrut, is not confined to the Beis Medrash. It transforms our tefillot as well. When we fully understand that everything is from HaKadosh Baruch Hu, our hearts open, allowing us to feel His closeness in a way that transcends mere intellectual understanding, a connection so profound that it can manifest even physically.

2:26:09This closeness, my dear talmidim, can indeed be felt. When we truly pour out our hearts in tefillah, that deep connection becomes a tangible reality. When they pray, they'll think about Hashem. They'll feel Hashem. Physically. Not that Hashem has a body or even a likeness of a body, chas v'shalom. But He will give you a physical feeling if you're close enough to Him. And that's why the Reishit Chochmah in Sha'arei Kedushah, chapter 8, writes that when a person stares down at the earth, he reminds himself that after all, he's nothing more than dust. This sobering thought is not meant to depress, but to uplift and protect. By internalizing this truth, a person gains perspective and detaches from the transient attractions of this world. It's a powerful tool to curb our earthly desires. This is the mindset, my dear friends, that we are meant to cultivate. When a person truly connects to the One and Only, Hakadosh Baruch Hu, he says in his head, 'that he shall return to dust,' and in this way, he will not be seduced to pursue the fleeting desires of this world. And the holy sefer, Pele Yoetz, continues by saying that when a person weakens his desires for material things by looking at the dust, by looking at the ground, and having his heart directed to the heavens, he looks and he understands the meager basis for all physical things. He realizes the emptiness of worldly pursuits. This profound humility and detachment from materialism is what opens the channels for our tefillos, our prayers, to be answered.

2:27:08My dear friends, we often yearn for our prayers to be answered, for our tefillos to ascend on high and be accepted before the Kisei HaKavod. What is the key? The Navi, Iyyov, reveals a profound secret. And when he prays, his prayers will be answered. Because as it says, that he who casts his eyes downwards will be saved. This is in Iyyov 22:29. When a person truly divests himself of this world's materialism, of the addiction to it, and he connects to Hashem, the One and Only, by saying, in his head, 'There is none besides You, Ribbono shel Olam.' This is the essence of bittul – recognizing that everything comes from Him, that He is Ein Od Milvado. It is this perspective, this unwavering faith, that transforms our entire existence. It teaches us to live with the constant awareness of Divine Providence, that Hashem is always with us, in every moment, in every situation. We speak often about the importance of davkus (clinging) to Hashem and sheviti Hashem lenegdi tamid, always placing Hashem before us. This isn't just a theoretical concept; it permeates every facet of our existence. It influences his mouth, his behavior, the way he looks, the way she looks. You're constantly living your life with an understanding that Hakadosh Baruch Hu is here. Wherever you are, He's already there. If you act like that, where you understand that Hakadosh Baruch Hu is here, wherever that 'here' is, then everything else falls into place naturally. Your tefillos (prayers) become more heartfelt, your actions more aligned with His will.

2:28:01When we live with this deep-seated awareness, every aspect of our lives is elevated. Our service of Hashem then becomes a natural expression of our very being. Automatically, it will be easier to serve Hashem. It will be easier to pray to Him, and it will be much easier for Him to justify answering your prayers. Hopefully, this has helped us understand a little bit more about our prayers. There will be other shiurim tomorrow; we are going to be in Sunny Isles doing a "Questions and Answers" series called "Stump the Rabbi." And b'ezrat Hashem, this is something that we can all take into account to serve Hashem better, to serve our communities better, and thereby bring kavod Shamayim. Let us internalize these ideas and strive to live them daily. In this way, b'ezrat Hashem, we will not only elevate ourselves but also inspire those around us. My dear chaverim, we have delved into profound halachos and the depth of our avodas Hashem. Yet, let us never forget our fundamental responsibility not only to ourselves but to the entirety of Klal Yisrael. Indeed, it is incumbent upon us to constantly strive to do better for the rest of our fellow Jews who do not know better. Because if we do better, they will become better; our personal striving creates a powerful Kiddush Hashem that resonates throughout the Jewish world, inspiring others to likewise seek greater closeness to HaKadosh Baruch Hu and the beauty of Torah.

2:29:05It is my fervent hope and prayer that we all take these profound lessons to heart and apply them in our daily lives, thereby bringing much nachas to our Father in Heaven. I want to express my deep appreciation to each and every one of you for dedicating your precious time and attention to these sacred words of Torah. May HaKadosh Baruch Hu grant us all the strength and wisdom to continue our avodas Hashem with ever-increasing fervor, and may we merit to see the complete Geulah b'mheirah b'yamenu. Chazak u'baruch.