Halacha vs Suggestion, HEAVENLY JUDGEMENT, PI in Torah, REINCARNATION - STUMP THE RABBI (30)

0:15We're going to try this a few times to see if we can start the shiur on Wednesdays at 8 o'clock because it was suggested that we start at 8 o'clock. that maybe if we start a little earlier, maybe more people will come. B'ezrat Hashem, B'ezrat Hashem, it works. All I can tell you is that the Yetzer Hara works 24 hours a day. He works in the early times and he works in the late times. So if we're late, he tells you it's too late, you gotta come. If it's early, he says, no, it's too early, let's go later. But that's what happens, Baruch Hashem. B'ezrat Hashem, more people will come. Today's shiur will be for Refuah Shlema, for Levana bat Sarah. Yosef ben Levana, Ovadia ben Levana, Sarah bat Levana, David ben Esria, Doris bat Jorah, Rav Ephraim ben Shulamit, Rabbanit Sarah bat Anat, Batya bat Sarah, Yocheved bat Batya, Elisheva Chaya bat Sarah, and Hatzlacha Rabah to Elad ben Doris.

1:43So today, hopefully you guys have some questions in regards to anything that's going to give you some chizuk. Hopefully, your questions are the questions that the rest of Klal Yisrael also wants to know. I know that people ask me questions throughout the whole week, Baruch Hashem, and some more, some less. But the key is to know that generally speaking, the way you know if it's a good question or not is if the conclusion of that question, whatever the answer is that you got, whether you liked it or not, is irrelevant. Whether you agree with it or not is irrelevant because it's Torah. You ask a question, you get Da'at Torah, and that's it. Many times I ask questions, I love them. Sometimes that's because I already knew the answer, but the Torah agreed with me.

2:43But many times also, I ask the question and the Torah disagrees with me. I hated it, but I still had to do it. Why? That's Torah. Torah is not something that is a suggestion. And I think that's one of the most important lessons that you need to teach yourself, you need to teach your children, is that the Torah, although it does make suggestions sometimes, the general scope of the Torah is not a suggestion. It's an obligation. And I believe that's one of the missing ingredients in our generation today, where we think that the Torah is simply suggesting you keep Shabbat, suggesting you be modest, suggesting you have integrity and be honest in your business, suggesting so many things. You think, okay, I'll take some suggestions, and some suggestions I won't take. I'm not such a bad guy. But the reality is, Rabotai, when the King of Kings is telling you something, He's not really suggesting it. In fact, even times that there are Torah laws that allow you to do something, it doesn't mean you should do it, meaning the suggestion is otherwise. One of the very famous examples is when David HaMelech went and cried to HaKadosh Baruch Hu because his son wanted to kill him, one of his sons. He was married to 18 women, as was allowed for a king to marry 18 women, and

4:12He was married to 18 women, but one of his wives gave him a child, Avshalom, who wanted to kill David. So David cried to HaKadosh Baruch Hu, as he always did in his Tehillim, asking HaKadosh Baruch Hu, "You know, tell me what I did so I can do teshuva for it. Not that I don't deserve this, chas v'shalom. No, he knows, whatever is happening, that's the din. That's it, that's what I deserve. There's no such thing as punishment without sin." You have suffering in your life, there's a reason for it. Anyone that tells you otherwise simply does not understand the Torah or is a kofer gamur, whichever one comes first. There's a teacher who runs a school in New York. I've been debating him for the last two weeks. He teaches his kids that there's no such thing as reward and punishment, meaning you can do whatever you want. You've suffered a little bit in your life. You have some trauma. You know, somebody hit you, somebody raped you. You went through some major difficulties in your life. You have anxiety. Who doesn't? Who doesn't have anxiety unless they're avarei Hashem? You have some problems. Hashem is not gonna judge you; you can do whatever you want. This is a person that runs a yeshiva, shem reshaim yirkav. A person like that, just you know, he comes to your business to pray. You have ten people. He's one of them. You can't count him. You don't have a minyan.

5:36It's considered 100% a kofer. 100%. Without exception. According to all opinions. Including the lenient ones. Why? There's 13 Ikarim. There's 13 foundations. 13 foundations of our faith. One of them being reward and punishment. A person that does not believe in reward and punishment, this is a person that unfortunately, Rabotai, is mistaken in the Ikarim. He's mistaken in the foundation. So now David HaMelech... was one of our forefathers, one of the giants of Am Yisrael that literally never questioned Hashem for a second but wanted to know what he did wrong because he knew if there's suffering in his life, something's going on here. So he asked HaKadosh Baruch Hu, and HaKadosh Baruch Hu responded. HaKadosh Baruch Hu responded and He told him, who said that you should marry this woman? This woman, this kid's mother, You got her as a result of a war. You went to a war. You went to a battle. She was one of the women that was in the enemy. Okay, she converted and all that good stuff, but nonetheless, this is still not exactly the best idea. David HaMelech comes to HaKadosh Baruch Hu. Hold on a second, Hashem. You have a mitzvah in the Torah where you say that if you go to a battle,

6:59And when you're in a battle and there's all the testosterone for the guys and you killed people and this and that, you don't bring your wife with you and kids. "Hey, honey, stay over here while I kill a bunch of guys. I'll come back later." You don't do that. Your wife is back home. You actually have to give her a get. You have to give the wife a get when you go to battle. That way, if they kill the person in battle, they don't have to find his remains in order to verify that he's dead and allow the woman to move on with her life, get remarried. Because as long as no one has seen this person dead, if, let's say, you took him hostage, the woman at home is not allowed to get remarried. So that way, there was a rule that was implemented. If you go to battle, you give the wife a get. And if you come back, she marries you back. So now... David says, "Wait a minute, there's a mitzvah that if you see a beautiful woman on the enemy line after you won the battle, and you want to be with her, there are certain guidelines. You wait a certain amount of time, and then you can marry her. There's a mitzvah in the Torah. I waited what I was supposed to, I did what I was supposed to, and I married her. What's the problem?"

8:09HaKadosh Baruch Hu says to him, yes, but if you noticed, right after that mitzvah, I discuss the issue, the warning, that the person that will be born out of it, the child that will be born out of it, is a wayward child. There'll be a wayward child to tell you that yes, although it's allowed to marry this beautiful woman from the enemy line. Who says it's recommended? I only allowed it because I know My creation and I know that if I didn't allow it, Am Yisrael would end up sinning anyway and going with the Goyot. So at least make it permissible. Make it permissible, but there's going to be a consequence for it anyway. Especially for you, David. You should have known this, you're always wise. David HaMelech, chata'ti, aviti, pashati, he understood. That there's a consequence for his actions. Meaning, Rabotai HaYekarim, what do we learn from here? None of us, Baruch Hashem, end up going to any battles. What we learn from here is that sometimes there are things that are an obligation. Sometimes there are things that are actually allowed, but are not recommended. Not recommended. And a person needs to always have a Rav to question whether something that's allowed is really recommended. For example, somebody sent me a question

9:31Question: Today, a poor guy went to work years ago, and he worked for a company that pretty much steals as a business. That's their business—they steal money from people, but they make it look like it's legal. They call it binary options. Binary options is a, uh, it pretends to be investing, pretends to be investing where they tell people, "Listen, you can buy this investment within the same day. You could make a hundred times your money. Or you lose everything." They don't tell the people there's a 99.99999% chance you're going to lose every single penny. But on top of it, we're going to rip you apart in commissions, and we make a bunch of money from this. Pretty much legalized gambling where the house has more favoritism than in the casino. Because at least in the casino, you can walk away at some point. You can buy this investment within the same day. You could make a hundred times your money, or you could lose everything. They don't tell the people there's a 99.99999% chance you're going to lose every single penny. But on top of it, they're going to rip you apart in commissions, and they make a bunch of money from this. It's pretty much legalized gambling where the house has more favoritism than in the casino, because at least in the casino, you can walk away at some point. Anyway, many of the founders of these companies in Eretz Yisrael actually are going to jail right now. But I already talked about this years ago when somebody asked me about this. "Hey, this new business started a few years ago. They're making a killing. Guys started in the business three, four, five months later. They're making $100,000 a month."

10:44The guy doesn't even know alef-bet, but he's making a hundred thousand a month. Why don't we get into this? I said, I don't steal for a living. He said, ah, come on, you're too straight. No, you're too straight. Wow, you can't make a lot of money easy? Always has to be hard. I said, listen, it's not about hard or easy. It's about, I know the business, and I know this is stealing. And I explained to them why it's stealing. Baruch Hashem, they listened, they walked away from it. They walked away from the business. And later on, I actually sent him an article. I said, by the way, that company that you're working for for like two weeks, yeah, she's just going to jail right now. He's like, why? Because if it wasn't for that, if it wasn't for that advice, he'd be right next to her going to jail because he was a really good salesman. This guy was the best of the best. This guy would have been a CEO himself. So anyway, the guy... sent me the question today. He didn't know all this stuff. He doesn't have any experience on Wall Street. He doesn't know anything. He just goes to a place and they tell him, "You're gonna make a bunch of money in a short period of time." Why not? Why instead of them, I'm gonna work at some laundromat making ten dollars an hour? What am I gonna do? Okay, so let me get a job. But he's a bright guy. A Jew is never stupid. And he realizes after about a month there's something wrong here. Something wrong here. He leaves.

12:02And now after he learned, this is mamash, 100% stealing. And he saw in one of my shiurim that the Gemara says someone that stole money cannot enter Gan Eden. Even if he kept all of the other mitzvot, he cannot enter Gan Eden. Cannot enter Gan Eden. Why? You have blood on your hands. Now, as a side note, there's a very, very interesting issue when it comes to converts. Why? What if you stole when you were a goy, but now you're a Jew? The two, even though it's the same body, it's not the same neshama. Are you guilty or not? You guys think about that question by the time I answer the rest. Because once a person, if let's say a person was born non-Jewish, born non-Jewish, then he converted. While he was not Jewish, he stole a bunch of money. He robbed a few banks, little Bernie Madoff. But then he converted, the teshuvah hatanu avinu pashanu becomes tzaddik yesod olam.

13:02So, does he have to return all the stolen money that he stole when he was a non-Jew? Technically, it's a different neshama. Rambam says it's 100% a brand new neshama. He's a baby. He is zero days old. His new birthday is the day he converted. He is zero days old. His old birthday is completely, completely irrelevant to him. It has nothing to do with him. So, what about the acts? I'll answer the question in a moment. Now anyway, the guy... realizes that this is wrong, he leaves. But now he says, listen, there's a couple of thousand dollars that was taken from the clients with this illegitimate business. There's a couple of dollars that I made in commissions, a couple of dollars that I made in salary. Which part of it do I have to return? Do I have to return the money that was taken from them? The money that was taken from them and the commission? The money that was taken from them and the commission and the salary?

14:03Now any fool can tell you, yeah, return everything, return everything, return everything. But what's halacha? What's halacha? Halacha is black and white. It's not just return everything. You can say return everything, but maybe the poor guy says, listen, I have to sell my house now to go return everything. I have to suffer now. So, anyone want to volunteer an answer? It's three fees here. One, money that was stolen from the clients. That's an easy one. Obviously, you have to return that. Stolen money, you have to return. You were the hand that stole it, you have to return it. That's the easy one. Two is commission; you got paid for it. You did the transaction, you got paid for the transaction as a result of that. Is that part of the stolen money or not? Also kind of easy. The third one is your salary. That's a little difficult. Save you the time. He has to return the money that was stolen, the couple thousand dollars that was stolen. The commission is considered as if it’s the money stolen also because it’s a direct income from the money stolen. It’s not like a fee that he got for something else. It’s directly connected to the stolen money, meaning this commission came from the stolen money.

15:23It's as if it's his share of the stolen money. Let's say, for example, there was $10,000 stolen, $1,000 in commission, $9,000 came to the company. That means $9,000 went to the company, $1,000 to him. So, that means it's the same thing. So, the commission, he has to return also. But what about the salary? This is where the suggestions of the Da'at Torah come and not halacha. Halacha is he does not have to return the salary. But the suggestion is he does. He doesn't have to return it, but it is suggested that he does return the money that he made as a salary because it's still cursed money. It's still money that was stolen from somebody else. That's how the company paid him. Why doesn't he have to return it? Because he probably did some other stuff in the office. Maybe he made the boss coffee. Maybe he did some paperwork. He came to work. He was another body. He made some phone calls. He did other things to earn that salary. It wasn't just that transaction. So there are other things that earned in that transaction that got paid for. But since that money came technically from a source of tum'ah, it's better to get rid of that money. Now, the question is, where to return it? Now, if you tell me, go return it to the original clients, yeah, okay, go return it to the original clients, they're all going to sue you, you're going to be in jail next week. So what's the chokhmah here? What's the wisdom here?

16:48If we tell them we're going to return it to the company, the company is thieves. Why would you give it to them? That's not returning it to anybody. So what do you do in a situation like this where you've hurt the public, where you've hurt someone and you either cannot return it to that particular person, either because it'll put you in danger or perhaps because you cannot find that person? You look the best you possibly can, but you cannot. Then you have to do something that will benefit the public. Something that will benefit the public because that makes it possible that the person or those persons that you hurt will benefit from it. Because it's a public benefit. One of the greatest things that a person can do to benefit the public is zikui harabim, kiruv. And the reason why is because even if you take the money and you donate to kiruv and a bunch of other people do teshuva. You take a couple of thousand dollars, you donate to kiruv. And it's not the person that stole who is doing teshuva. Somebody else completely unrelated does teshuva. That teshuva that person is doing, and every single mitzvah he does, and his wife does, and his kids do, and his grandkids do, all of that goes to that guy from whom you stole money. So in essence, you just gave this guy a lot more than what you took from him. You're benefiting him in a great way. Even when he doesn't know it, that alone can give him the merit to do teshuva himself.

18:16One day the guy wakes up. He has no idea, but he's yearning for HaKadosh Baruch Hu. Why? Because you did something good for him. You donated money on his behalf. People ended up doing teshuva because of it. And you actually ended up helping him. Without him even knowing it, he's going to meet you in Olam Haba, and he's going to say thank you to you until the end. Until no end. Why? Because his interest, the Gan Eden, started with you. So here is where we learn that there is halacha and there are suggestions. But for that, it's a case-by-case basis. You cannot necessarily just judge things randomly or as a blanket statement. You have to evaluate things case by case because sometimes people will take certain things that you say and manipulate them. For example, they stole from their brother but then say, "Okay, let me donate the money for kiruv because I stole from my brother." Yes, but is your brother still alive? Yes. Do you know where he lives? Yes. Where does he live? In the same house. Go return it to him. "Yeah, but then I'll be embarrassed." Okay, that's part of the teshuva. "Then he'll argue with me. He'll yell at me." Okay, let him yell at you. You deserve to get yelled at. That's part of the teshuva.

19:23If you have the ability to return it to certain people, you have to return it to them. If you don't have the ability, then you use that money to benefit the public. So from there, we learn that, again, there are mitzvot in the Torah that are obligations, but there are also suggestions. Also suggestions. With that being said, hopefully you guys have some questions. If not, we can continue with other things. Anyone have questions? Okay, Sutton has questions. Anyone mind giving him the... Mike, please. I mean, when Hashem told David he was going to die on Shabbos, do we know how many times he pushed off his death? Because he would learn through the whole Shabbos. Ah, okay, so the story goes, for those who are not Talmidei Chachamim and know the story, that David HaMelech asked HaKadosh Baruch Hu...

20:24When am I going to die? And HaKadosh Baruch Hu says, I cannot tell anyone the day they're going to die, because that removes their free choice. Because if you knew, for example, that you're going to die 20 years from now, on a specific day, what is that going to lead you to? That's going to lead you to say, "Okay, you know what? If I know I'm going to die 20 years from now, on a specific day, I'll do whatever I want." For 19 years, but the last year, strong teshuva. Last year I'll become Baba Sali Katanchik. A little Baba Sali I'll become. So that way I go ahead and enjoy this world and the next. Hashem does not want to remove our free choice. So, He does not tell us when we're going to die. This is also the reason why, after the generation of Noach, the generation of the flood, you notice that no one really lived the same number of years. At the time of Noach, if you look at Sefer Bereishit, everyone died at a really old age. Chanoch was the youngster who died a little over 300 years old. He was a youngster. Everybody else died 900, 800 years later, 1,000 years later, 1,200 years, all these huge numbers.

21:33HaKadosh Baruch Hu changed it and said from now on the maximum lifetime without exception is 120 years. There are certain exceptions that are made after that for for Avraham Avinu and for other people in the Torah, but nonetheless, generally speaking, a person cannot live past 120. And the reason why is because HaKadosh Baruch Hu already wants everyone to know from day one, your time is limited in this world. At best case scenario, if you are a tzaddik yesod olam, 120 years. Yeh Rabbi Akiva, yeh Moshe Rabbeinu, maximum 120 years. Even if you didn't make a sin, 120 years. But if you're making sins, every time a person makes sins, he can be cutting himself away from those years. That's what you see. The average person doesn't die at 120 years old. The average person dies at 65, 70 years old, 72 in America. That's it. But many, many people die even much younger. I saw a statistic recently of the people that died. There's somewhere in the neighborhood of about 55 million people that die a year. A lot of people die every year. And every day, you're talking about hundreds of thousands of people dying.

22:39You would think that most people, according to the statistics, die at seventy years old, sixty years old—wrong. There are even more people that die under the age of seventy years old or even sixty years old than there are people that die older. In fact, almost half of them die before thirty-five or forty years old—young people, twenty-five. 25 years old, two years old, six months old, Hashem, you know, maybe babies die every year, Hashem. You see your kids grow up to become adults, that's already a bracha. People have no idea how much we're all living on borrowed time. It's a gift every day. No time to be depressed, no time to be upset about anything. You don't have that much time. So anyway, so David HaMelech was a tzaddik yesod olam and... He asked Hashem, "When am I gonna die?" Hashem says, "I cannot tell you when you're gonna die because that will remove your free choice." So David says, "Okay, so can you at least tell me what day of the week I'm gonna die?" And Hashem, because of the merits of David HaMelech, says, "Yes, you're gonna die on Shabbat. You're gonna die on Shabbat." So David says, "Hashem, why die on Shabbat? Have them bury me. Let me die."

24:02Friday before Shabbat, so they bury me before Shabbat. There's actually also a special segula: anyone that has the merit to die on Friday and be buried before Shabbat is promised from Shamayim that they will not suffer the pain of Chibut HaKevel, the beating of the grave. But how many people in one generation die and get buried and Friday, very few people manage to achieve such a death. You have to have a lot of connections and a lot of merits to have such a death. But anyway, a person like this has a lot of merits. But David HaMelech says, "Let me die on Friday." HaKadosh Baruch Hu says, "No way, no way. Why not? Because your son is going to continue your kingship. He's going to be the next king and... And your son is going to be a big tzaddik. He's going to bring a lot of korbanot, a lot of sacrifices. Just on the grand opening of the Beit HaMikdash, he brought so many sacrifices. The Gemara talks about and gives the exact numbers of sheep and cows and all types of sacrifices that Shlomo HaMelech brought in honor of Hashem. Rav Mizrachi, sheyichyeh, did the calculation one time. He said that Shlomo HaMelech

25:25brought in almost 150 million dollars in sacrifices on the grand opening of the Beit HaMikdash. 150 million dollar grand opening party, just for the sacrifices. We're not talking about the entertainment. Not the music; the music was even more expensive. Just for the sacrifices, almost 150 million dollars. I think closer to 130. Anyway, today's dollars, obviously. The point is, Rabotai, that HaKadosh Baruch Hu said to David HaMelech, even 1,000 korbanot, even 1,000 sacrifices that your son Shlomo HaMelech is going to bring Me is not worth to Me a single day of your Torah learning, David. Meaning, I'm not going to miss out, HaKadosh Baruch Hu is telling David, I'm not going to miss out on a day of your Torah just to get the sacrifices from your son a day early. No, no way. I want your Torah. I'm not going to let you live one day less than you're supposed to because I know that day you're going to learn Torah. Your Torah is very valuable to Me. So I cannot take you out of this world a day early.

26:29Okay, so David says, okay, so take me out a day late. Take me out on Sunday. Hashem says to David, no way. Why no way? Because we cannot, we have, HaKadosh Baruch Hu has a certain rule. We cannot have two kingships conflict timing. Meaning, you are supposed to be king until that Shabbat. Shabbat, the kingship is supposed to begin that Motzei Shabbat, that in essence, that next day, which is that Sunday, that Yom Rishon, that's supposed to be the beginning of Shlomo, your son's kingship. So if you die on Sunday, you're going to be king for an extra day. That cannot be. So from that point on, David HaMelech knew that the Malach HaMavet can't touch him as long as he's learning Torah and... So every day he's learning Torah, learning Torah, learning Torah, especially on Shabbat. He's learning Torah to no end. He's not sleeping. This is why, by the way, Rabotai, the Midrash Me'am Lo'ez says, this is part of the reason why we do Seudah Revi'it. Seudah Revi'it is a seudah that you do on Motzei Shabbat. The seudah shlishit, seudah shlishit is three meals that you do on Shabbat.

27:42But Seudah Revi'it is a seudah that you do on Motzei Shabbat. And this is a seudah, this is a takanah that David HaMelech made. Why? Because he was celebrating that he knew that if he survived the Shabbat, that's it. It's another week he has. It's another week he has. Baruch haba. So I know you probably forgot like a few other people about the 8 o'clock early start. Ken, I announced it last week. My fault. So... So anyway, so David HaMelech, yeah, we're going to try to do Wednesdays at 8 o'clock. On Wednesdays, 8 o'clock. So anyway, so David HaMelech knew that he has another week. From that, we learned that Seudah Revi'it is a special segulah. You should do it. You should eat something as a fourth meal, as a celebration. David HaMelech made this takanah. So now, how did David HaMelech eventually die? The Malach HaMavet is very smart. So one day, the Malach HaMavet came. It was time for David HaMelech to die. And he saw David HaMelech toiling in Torah. He can't touch him. David HaMelech has the Esh of Torah. It burns the Satan. He can't touch him. So he can't even get close to him. So what is he going to do? So he makes a noise in a tree, as if somebody is climbing the tree.

29:05David HaMelech gets up out of his Torah and goes to look outside. As soon as he goes out, he takes one step, falls down the stairs, and the Malach HaMavet takes his neshama. Why? Because for that moment, he didn't learn Torah. Chachamim ask, "Wait a minute, what? Every time somebody made noise, David HaMelech would leave his Torah and go check it out?" and... Well, we know that Rabbi Shimon Bar Yochai says that someone who leaves in the middle of studying Torah just to deal with something mundane, it's better that a fire will burn him. All right, where do you go? You go check your phone, go watch what's on the news because you heard somebody died, somebody's alive, or somebody won the lotto, and you just leave your Torah just like that? It's dangerous. Rabbi Shimon Bar Yochai says it's a pikuach nefesh to do such a thing. That's why Rabbi Moshe Feinstein says someone should always have in their mind, "I'm learning now, but whenever I stop, that's because I meant to stop. I meant to stop." You have to remember this because, again, we leave the Torah all the time. So they still had this question: did David HaMelech, every time somebody made noise somewhere, just walk away from his Torah?

30:18He says, no, no, no. What's the chiddush? The chiddush is that David HaMelech was zealous for Hashem. Was zealous for Hashem. What did he hear? He heard noise on a tree. He thought someone is climbing a tree. Is climbing a tree allowed on Shabbat or not allowed on Shabbat? Not allowed to climb a tree on Shabbat. So David HaMelech was going to rebuke somebody. That's a mitzvah. He was going to fulfill a mitzvah. So that's why David HaMelech walked. So that's the full story. And he didn't get to the mitzvah yet. He was on the way to the mitzvah. He was supposed to be protected, but apparently during the few moments that he was walking down the stairs, he didn't think about the mitzvah; he thought about the stairs that he was walking on, to be careful not to fall, and he fell. The Satan just needs one second. So, before I answer the next question, The answer to your question, Sutton, is we don't know how many Shabbatot he got extra, or how many Shabbatot he got anything. We just know that the time that it was for David to live, he lived in this world 70 years, and his descendant is going to be the Mashiach Tzidkeinu. The Mashiach has to be connected to David HaMelech by lineage.

31:39And this is one of the things that is going to be a big, extraordinary event that happens at the time of Mashiach, in that no one is going to question that he's Mashiach. Because everyone is going to know exactly who this person is, who his father is, who his grandfather is, all the way to David HaMelech. This is why anyone who says that somebody they know, whether it be a tzaddik or not, is Mashiach, is simply dreaming. whether it be a tzaddik or not, is Mashiach, is simply dreaming. Why? Because there's a certain halacha. The certain halacha that goes with Mashiach. One of the things that the prophets tell us is that we're all going to know who Mashiach is. Meaning, not just all of us people that are trying to be righteous. All meaning, even the wicked. Even the wicked are going to know who Mashiach is. Why the wicked? Because the wicked are going to go to war with him. The wicked don't just pick anybody to go to war with. But they're going to pick Mashiach because they're going to know he is the enemy number one. So, with that being said, all of the people that think that somebody that died is Mashiach, or someone that's alive is Mashiach, simply have to learn Hilchot Melachim, learn the prophets, and learn all the halachot that have to do with Mashiach. There are certain gemarot about it, Masechet Sanhedrin, and other places. You see that no one that was alive until now is Mashiach. Some people were qualified to be Mashiach.

33:01qualified to be Mashiach, and even they themselves said that they think somebody else is the Mashiach. For example, Rabbi Akiva says that he thought Bar Kokhba was Mashiach. Obviously, he was wrong. Rabbi Meir Baal HaNes, the Yerushalmi says, in his old age, "I am Mashiach." Why? We have to assist them. What's the system? Eliyahu HaNavi has to come, he has to announce Mashiach, and the entire world has to know. They know. It's not up for debate. Once the Mashiach is here, there's no debate. Everyone is gonna know. How are they gonna know? Because the Prophet tells us that the miracles that we saw... In Mitzrayim, at Yam Suf, all of those miracles that we learn about throughout the whole year, especially on Pesach, those miracles will be done and more at the time of Mashiach. There were three days of darkness at the time of the Exodus, right before the Exodus, the plague of darkness. Three days of darkness where people couldn't move. Literally, they couldn't move. Because the darkness was actually...

34:16Not just dark, but actually, they couldn't move physically. They were stuck however they were. The Zohar HaKadosh says that at the time of Mashiach, there will be 15 days of darkness. Fifteen days of darkness for HaKadosh Baruch Hu to kill all of the reshaim who didn't want to do teshuva. All of the people who didn't want to do teshuva, who wanted to wait until Mashiach, or they don't care, or they left the liberals that hate Torah, no problem. Fifteen days are designated for you. Hopefully you do teshuva simply by understanding the magnitude of your foolishness. The point being, Rabotai HaKedoshim, is that David HaMelech, with all of his righteousness, still had a certain amount of time in this world. But the neshama of the Mashiach itself is going to be partly from David, partly from Moshe Rabbeinu. This also is very interesting. Next question, Chavrutah. I don't remember which one, but it says someone who sent his son, I think, to do a mitzvah, and since he was involved in a mitzvah, he was supposed to be protected. So how do we know 100% that David thought about something else? Because he died. That's all you know. Yeah, there's a very famous Gemara.

35:38that this Gemara made a person want to turn into a Kofer where there's a mitzvah of Shiluach Hakan and he saw that there's a bird to take the eggs from the bird's nest as a special mitzvah where the Torah says if you fulfill the mitzvah it'll increase your days, it'll increase your days so this person understood it a certain way. He says, okay, son, go climb, fulfill this mitzvah. Take the eggs from the bird's nest, shoo the mother bird away, and the Torah says, it'll increase your days. The kid's climbing. Next thing you know, he falls from the tree and dies. So the guy says, oh, this is opposite of the Torah. Ah, the whole Torah is not real. It's this, it's that. Chachamim came to him and said, no, no, no, you don't understand. What the mitzvah is saying, you're thinking that the Torah is telling you it's going to increase your days as if it's referring to this world. Who cares about this world, even if you live a hundred and twenty years? What's a hundred and twenty years divided by infinity? Nothing. Nothing. What's an hour, if you're gonna live for infinity years in Olam Haba?

36:50What's another ten years in this world? Who cares about ten years in this world? Meaning that when you fulfill this mitzvah, your Olam Haba improves. Your Olam Haba improves. Same thing, like for example, when it says, HaKadosh Baruch Hu says to the people, if you help people do teshuva, He says, I have a special world for you. And the Chachamim say, yes, Gematria 310. That means that every time a person helps another person do teshuva, get closer to HaKadosh Baruch Hu, he gets another 310 worlds. What does it mean, 310 worlds? It says, Kol Yisrael, yesh lahem chelek l'Olam Haba. Each person has an Olam Haba. But if you help another Jew do teshuva, you get another 310, on top of the one that you have for yourself. On top of the one that you have for yourself. That's how much the reward is to help people do teshuva. So the point is that sometimes we cannot understand the mitzvot literally. Quite frankly, never. You can never understand the mitzvot literally. And really understand, as the Rambam writes, that really all of the reward that you get for the mitzvot is in the next world.

38:04Whatever you get in this world is simply to enable you to do more mitzvot. So if you like to give tzedakah for the sake of helping people do teshuva, Hashem is going to reward you with 310 worlds and a lot of things, but He's also going to reward you in this world. Not because the reward in this world is the reward for the mitzvah that you did, but because giving you more money now will enable you to give even more money for kiruv. So, He saw that you like helping people do teshuva because you gave when you didn't have much. Now He's going to give you much so you give more, to enable you to do more mitzvot. We learned this from the Mishnah in Avot. It says the reward for a mitzvah is a mitzvah. Meaning, you did a mitzvah, and Hashem will enable you to do it again, as the reward for that mitzvah is to enable you to do that mitzvah even better. You like to give tzedakah, Hashem will give you even more money so you can give more tzedakah. You got married, Hashem will give you kids, and so on and so forth. The point is, or if you want to get married, Hashem will send you a wife. You want to have kids, Hashem will send you kids, and so on and so forth. The point is, rabotai, that the mitzvah reward that you get in this world is not really a reward. It's just to enable you to make more mitzvot. Don't think for a second that anything you have in this world is the real reward for your mitzvah, because there's not enough reward.

39:26There's not enough good in this world to reward you for even the smallest mitzvah you've ever done. Such is the reward for mitzvot. So that's very, very important. So that means also when you are on the way to do a mitzvah, Shlomo HaMelech says that you have a certain amount of protection. But what if you die during the time ...that you are on the way to a mitzvah. Apparently, the only way that I could understand it, and I don't have any other pshat aside from this, I'm sure it exists, I just don't know it, which is that during that time that something happened to that person, they weren't performing the mitzvah. They weren't thinking of the mitzvah. They were thinking of something else. They were doing something else. They were involved in something else. And that's why HaKadosh Baruch Hu allowed the Satan, the Malach HaMavet... take the neshama of David HaMelech during that time that he was walking down the stairs. That's what happened. Even if someone's going on their way to yeshiva, don't they get the schar? For all the time it takes them to go to yeshiva? Yes, but that's a schar halicha. It's a schar halicha, but that also depends on how they are in yeshiva. If they're one of these yeshiva boys that actually learns, the moment they walk in, they're learning.

40:43and they're learning all day, then even their walking there is a mitzvah. But if they're one of these boys that once in a while fool around, once in a while go to the bathroom when they don't really have to, go smoke a cigarette even when they don't have to smoke, even when they don't smoke at all, and chit-chat with each other, that means that not all of their time going to yeshiva is really yeshiva. It's not really learning. They hang out. They hang out. little potato chips, a little text message, a little chit-chat, let's talk about sports. Okay, so good, you're learning yeshiva, but not all of your time is considered a mitzvah. Why? Because you're fooling around some of the time. So HaKadosh Baruch Hu is very precise with the righteous. He looks at every single moment, every single moment of their actions, and He judges them accordingly. And this is something that is scary the more you understand it, Because the Gaon MiVilna says that there's a special malach that all of us are going to meet one day, which is going to explain to us and ask us what we did every single rega, every single moment of our life. We're going to have to have an explanation for why we did what we did. Every moment, every time you said, "How come this time you said..."

42:04Right after it was almost, it felt like you were giving birth. Your Asher Yatzar was with Kavanah, as if you were thanking Hashem for the creation of the world. But this other time, where you went and nothing special, just like you just went to the bathroom, you got used to it. Which is, for most people, most of the time, your Asher Yatzar was like you were doing Hashem a favor. You forgot half the words, you start with Asher Yatzar, you end it with Birkat HaMazon. You weren't even sure if you did it or not. Did I forget it? Did I say it? Oh, let me see a poster. Did I say it? You're not even sure. The Malach is going to ask you, how come? Imagine you're in Shamayim. There's a big screen TV showing you, showing you HD. 4K they're showing you. They're showing you doing Asher Yatzar while looking at the phone. 500 times he said imagine the embarrassment a person is going to have in Shamayim with such an act, and that's for one time. What about 70 years of this? Two students of Rabbi Yisrael Salanter

43:29promised to each other that whoever dies first comes back to the second to tell him what's going on in Shamayim. As you would have it, one of them died. During the shiva, he didn't come to him in a dream. You say you figure he's busy. A month, you say you figure he's busy. But he didn't come, didn't come, didn't come. For 11 months, he didn't come. For 11 months. The one that left said the story at the yahrzeit. He said he came to me after 11 months, and I said to him, "Where have you been? How come it took you 11 months?" He says, "In Shamayim, they've been judging me for 11 months straight." Now remember, rabotai, in Shamayim, they don't sleep. They don't get tired. There's no bedtime. There's no lunch. That means for 11 months straight, and there's no time. What's 11 months in Shamayim? Only Hashem knows. Could be infinity for our years. Who knows? 11 months they've been judging every single thing that I ever did. Every single time I said, "Every single time I said, every single time I said, every single time you put on tefillin, you took off the tefillin, you said, you forgot to say Shema, you were late for the Shema, you were early for the Shema, you thought you were tzaddik, in reality, you were rasha, you were rasha, but you felt like you were tzaddik, all types of things, every single time."

44:55You said to your wife, she says, "What do you want to eat?" And you gave her an attitude like she should already know because she's married to you for two months. You had the kids, you took them to school, but you're acting like you're doing them a favor, like how are they going to get to school if it's not you? And so on and so forth. Every single time you did this, they're showing you in Shamayim 11 months of this. Hashem Yirachem. Hashem Yirachem. Every single time you looked at a girl that wasn't your wife. Imagine, every guy here, is going to be judged every single time he looked at a girl that's not his wife. Every single time you looked at a girl, it's not your wife. I'm not talking about looking at the immodesty on purpose. On the internet, bar minan, and in movies, he turns on the movie, yeah, what did you do today? Did you learn today? No, I didn't want to go to the shiur. Why not? No, I went to the movies. What, to go look at tumah taking off their clothes for $20 million? Giving you gain on for it. That's what you want to go for? No, Rabbi, why are you so stringent? Stringent? Me, stringent? I'm a puppy. You read Gemara? Every single act a person does, they're going to judge him in Shamayim at that moment.

46:13you want to go to school, you want to go to work, you want to go to a meeting, and you had, you know, you open the closet, and you have a couple of dresses. You have a couple of dresses. One of them is a little too short. You know, it's not really six inches below the knee. It's more like barely on the knee. Barely on the knee. Sometimes not even the knee. Sometimes it's not even the thigh. But you figured, I want to really get this job. I want to get this job, so one time, Hashem, one time. One time they're gonna make a movie of this, of the one time you decide not to be modest. Your whole life you were modest, but one time you decide not to be modest because you want to get a job, because you thought that the miniskirt is gonna get you the job, not HaKadosh Baruch Hu. They're gonna make a movie about this, and you, little tzedeket, show up in Shamayim. You have to watch a movie. Guess what? You're the number one actor. You're the actor in there. They're gonna show you, but they're not gonna show you like it's in a movie. They're gonna make you relive it. It's like you are there making the sin again, but you know for sure that HaKadosh Baruch Hu is right there watching you sin against Him. It's not watching in a movie like you see in a movie today in this world. No, they're gonna make you relive the sin.

47:36But this time, you cannot help yourself. You can't stop yourself. You're making the sin. You're spitting in HaKadosh Baruch Hu's face, but you know He's watching. That's what the Chachamim said when they said the embarrassment that a person gets in the Beit Din of Shamayim, they ask for Gehenom. That's what they mean, embarrassment. Now sinning, imagine for example, Chas V'Shalom. Chas V'Shalom, imagine your parents did something that you don't really like. After they walked away, you said something about them, something really, really inappropriate, something that you know that if they heard, they'd probably start crying from just being offended by how rotten of a kid you are. Now imagine you went off, you started saying, "I hate him. I hate her. Oh, she's the worst," even though she just one time told you no because no was the right answer. And you started going off on it. You started telling your friend, "Yeah, my mom is like she's Hamas. Not your mom. My father is like he's Hezbollah."

48:48Now, as you're saying, you're going off to your friend, and your friend, who's the Malach HaMavet, your friend, your friend is telling you, yeah, go, go, yeah, my mom is the same, my mom is this, yeah, she's that, who's worse, yours or mine? You guys are going off on your parents. Now imagine you're on this call, and now, after five minutes of this, on the other line, because there are two lines on the phone, you hear your mom, "Oh, so that's what you think of me?" She's been listening the whole time. The only thing the kid wants right now is to pick where they're going to bury him. That's all he wants. Why? Because even though he was upset, even though he was angry, he never meant to do it to his mom's face, to his dad's face. Hashem, what do you think, I'm an Esav? No, he's just mad. But now that it became reality, he wants to get buried. No, no, I didn't mean it. Ima, I'm sorry. He starts seeing his mom cry. He starts seeing his father cry. Grown man cry. Oh, it is the worst thing on the planet. Worst thing on the planet. One of my cousins died years ago. Many years ago. Shimmy had cancer maybe 20 years ago, no more, 25 years ago, and God bless my father. I saw him cry for the first time in my life because he was close to him and...

50:14I was little, I was young. I saw my father cry. I wanted to die. I wanted to die. Simply. Just take me somewhere. I cannot. See my father cry? Take me somewhere else. I can't handle it. See a grown man, especially your father, your mom, cry? Worst thing in the world. Imagine you're the reason. Because you said all of this stuff for five minutes straight. Imagine. Even worse. HaKadosh Baruch Hu has been listening the whole time. you just didn't know it. You just didn't think about it. Now, even worse than that, you know He's listening, but you cannot stop yourself from going against Him. Why? Because that's part of the punishment. In Shamayim, they're not showing you a movie and you're the audience. You're the actor. You're there doing it, HaKadosh Baruch Hu is watching you, and you're making the sin, but you know you're cursing HaKadosh Baruch Hu, but you know that He's watching you, but you can't help yourself. That's why the Chachamim say, the people scream out to Hashem after this is over finally, they scream out to Hashem, ask Him to put me in Gehinnom Hashem, put me in Gehinnom. They ask Hashem to put them in Gehinnom. They give themselves the verdict.

51:34the embarrassment that they have, all of the people are saying, "No, no, it's only embarrassment, embarrassment." Okay, that kind of embarrassment. What I just gave you is a picture; it's going to be a nice picture that's going to give you a few nightmares in your life because it's going to save you from many sins. But what I said is not even one percent of what it really is. I'm just giving you an illustration. What it really is, you cannot give it in words of humans, what it really is. That's what the talmidim of Rabbi Yisrael Salanter told each other. He says, listen, 11 months they've been judging me. He says, okay, fine, so how's the judgment over there? He says, I'm not allowed to tell you all the details, but what I can tell you is that even though you and I served Hashem our entire life, we underestimated what the depth of judgment is. Even though we learn Torah day and night, even though we learn Mussar day and night, even though all day, all night we're fulfilling mitzvot, there were never Reshaim. These are tzaddikim that literally gave the world a reason to exist. You hear some of the stories, their life stories, you figure these people must be angels. He says to the other guy,

52:53The Tzaddik that's still alive, he says we underestimated the depth of judgment. How many details HaKadosh Baruch Hu looks at? This is why, Rabotai, it's very, very important to not take mitzvot for granted. The certain mitzvot that are easy, do them. Certain mitzvot that are hard, you also have to do them. Point being, Rabotai, the only way you're gonna get to a level of Yirat Shamayim is by learning. Not just from the shiur, every day. Every day you got to learn. You need a little mussar, you need a little halacha, you need a little bit of midrashim, the Chumash, and so on and so forth, but you got to learn. Next question. Now that I scared you guys a little bit, transfer the mic to Joshua here. Cheer him up, Joshua. Give me an easy question. In this parasha, why does it list all these descendants from Esav? Ah, what a question. The question is, why does it give all the descendants of Esav in this week's parasha? What do we care about Esav's descendants? I'll add to the question.

54:10Esav's descendants I can answer easily. Why? Because we're suffering from his descendants until this day, especially one of his descendants, which is Amalek. Amalek is one of the descendants of Esav that HaKadosh Baruch Hu instilled into the world, created simply to torture Am Yisrael. That's their job in the world. They don't have any other job. Nazis, Amalek. Lefty liberals against the Torah, Amalek. Yevsektsia in Russia. There were Jews. There were Jews, Yevsektsia. Yevsektsia were Jews in Russia. What was their job? Kill rabbis. Read "To Remain a Jew" by Rav Zilberstein. Read "To Remain a Jew." He talks about the Yevsektsia in Russia. He says for sure they are Amalek. Jews, Amalek. Amalek is not a religion. Amalek is a certain person, and because of his behavior, he, in essence, signs up to be Amalek. Hashem chooses him to do certain things as Amalek. Now, Amalek could do Teshuva though. How do we know? The Gemara says that even though Haman tried to destroy all of Am Yisrael, who was a descendant of Amalek himself, his grandkids did Teshuva, converted to Judaism, and started teaching Torah in Bnei Brak.

55:30The grandsons and great-grandsons of Haman HaRasha. So we need to know about the descendants of Esav because we need to know about Amalek, at least as one of the examples. We also need to know other things. But a more difficult question is, why do we need to know the descendants of Cain? Because Cain's descendants, they all died. There's nobody that's a descendant of Cain in the world today. All of them died in the Mabul. All of us. Why do we need to know that? So the answer is Rabbi Shimon Bar Yochai said that he gave us secrets. He gave us secrets and he says he learned many of the secrets he knows in the Torah in between the lines of the descendants of Kayin. Meaning that the Torah is not just a story, chas v'shalom, or a history book. There are certain secrets within the verses, certain lessons within the verses, that Hashem puts in a story format, if you will. But the wealth of Torah and the depth of the Torah have no end.

56:39So that's why, even though sometimes we see certain things that seem like, why do we care about this? There is an enormous amount of lessons to be learned, even from something that’s literally, today, not relevant. The descendants of Kayin are not relevant to our generation or any other generation. They all died. There's no mitzvah that Kayin instilled into the world. What do we learn? We learn that there are many, many secrets beyond the pshat. Beyond the pshat. Next question. In the back over there. Ladies, if somebody can give them the microphone, please. If a friend of mine was breaking Shabbat, how can I help her to stop? If a friend of yours was breaking Shabbat, how can we help her to stop? Now, did she break Shabbat on purpose, or did she break Shabbat not on purpose? On purpose. On purpose. So, the vast majority of the generation today Of the about fifteen and a half million to twenty million Jews that we know of, there are many Jews in the world that we don't know of. But out of the fifteen to twenty million Jews that we know of, the vast majority of them do not keep Shabbat. In fact, out of the six million Jews that live in America, only two million...

58:01Only 2 million, which is a third, identify themselves as being Jewish. The other 4 million Jews know that they're Jewish, but they don't identify themselves as Jewish people. They simply see themselves as another person in the world. They don't see any difference between them and goyim. Meaning these 4 million people, unless they do teshuva, are 100% going to marry goyim. 100%. And the reason why it's 100% is simply because there are 400 million goyim in this country. Statistically speaking, it's 100% they're going to marry a goy. Only 2 million identify themselves as Jewish, but out of those 2 million, only 600,000 keep Shabbat. So even though many identify themselves as Jewish, they'll go to the Beit Knesset, let's say once a year or twice a year for the Chagim, but they don't keep Shabbat. The statistics are not very different in Eretz Yisrael. It's a little bit better, but not that much different. The point is that only about 20-25% of Klal Yisrael today keeps Shabbat. Which means that 75-80% of Am Yisrael today does not keep Shabbat. Does that mean that 80% of Am Yisrael hates Hashem? No. Does that mean that 80% of Am Yisrael wants to go against Hashem? No. It doesn't mean that.

59:18It means that a large majority of that 80% are simply ignorant about the simple rules of the Torah to the extent where they do not know the magnitude of sinning. They may understand that there is a reward and punishment, but they don't understand what it really means. And one of the reasons for that is because most teachers who are responsible with the task of educating the public with all of the mitzvot, instead of teaching the public the basic foundation of Judaism, which is the 13 principles of faith. They teach them about certain things that are neutral. Like they'll have a shiur about a mitzvah of etrog. Although the mitzvah of etrog is very important, It's nothing in comparison to Shabbat. Why? Because you're not going to go to Gehenom for not having an etrog. But you're definitely going to Gehenom and not coming out if you don't keep Shabbat. So here we see that many times people talk about all types of things that are neutral. Or talk about Shalom Bayit. Oh yeah, I like this rabbi, he talks about Shalom Bayit. Everybody talks about Shalom Bayit, including the goyim. You don't need the rabbi to talk about Shalom Bayit 500 times a year.

1:00:41the rabbi to tell you the basics of how what's going to make me a Jew, what's going to make me a goy in the eyes of HaKadosh Baruch Hu. So, the vast majority of people do not know anything, especially they do not know the magnitude of sinning and what's going to happen to them if they do not change their ways and do teshuva. This is the reason why we try our best to include reward and punishment in every single lecture, even if it has nothing to do with the lecture sometimes. Because I know that there's a very good chance that somebody is watching that has never heard this in their life. For 20 years they go to the Beit Knesset, and never once did they ever hear that there's reward and punishment. I had a woman call me from Canada about three or four months ago, and she had some questions. She said, "I watched your Shabbat movie. We have a movie called Shabbat. It's about 17 minutes. Powerful movie. Even the blind, deaf, and ignorant do teshuva after this movie." Simply, I give you sources of what it says about someone who is Mechalel Shabbat without the gory details of Gehenom, but simply what the Torah says. You understand English. You're going to do teshuva after that movie. So this couple calls me after they hear this movie, and I said, "Listen, we're shocked. My husband and I are shocked about this movie. We saw it. Can you give us some more sources?" I said, "No problem. Do you live in a Jewish community?" She says, "Yeah, of course. I'm religious."

1:02:02I said, "When did you become religious?" She answered, "A few months ago." I asked, "No, my whole life." I said, "What about your husband?" She replied, "His whole life he's been religious." I asked, "How old are you?" She answered, "Almost 50 years old." I said, "Wait, you're telling me you're religious from birth, 50 years old, and you've never heard that a Mechalel Shabbat is considered an idol worshipper in the eyes of Hashem? You've never heard that a Mechalel Shabbat goes to Gehenom?" She responded, "I've never heard of punishment." I've never heard there's anything such as punishment. We're just talking about it. It's confusing us. Rabotai, this is a religious person—a religious person! Which means that the problem is not just for secular people; it's also for religious people. People simply have stopped talking about reward and punishment. So that means that our number one task is not to bring people major chiddushim and new insights into the world to see the glory and beauty of the Torah. The main job of this generation is to simply give the basics, the basic foundation of Judaism, to every Jew.

1:03:10And that's how you can help every Jew at least utilize their free choice in an educated way. Make an educated decision. Because right now, she is making a decision out of ignorance. No one in their right mind that believes in God will violate Shabbat. If a person who believes in God, believes in Judaism, believes in the Torah, and understands what happens to a Mechalel Shabbat in the afterlife, No one in their right mind will violate Shabbat. If you really understood, you would be scared to leave your house. Unless you know for sure that the Eruv is kosher, and somebody checks it every week, and so on and so forth. You're scared to leave your house, because Chas V'Shalom, you're carrying something, it's Chilul Shabbat. You're scared to leave your house. The point is, when a person understands and knows this is true, they're never going to violate Shabbat. Which means that if she says she believes in God, if she says she believes in the Torah, and she still violates Shabbat, that simply means she doesn't know the consequence. So what I would recommend for her and for every Jew, is for you to send people this movie called Shabbat. Go on my YouTube channel, or go on my website, type in Shabbat the movie.

1:04:2117-minute movie, and you send it out to every single person you know and don't know. You send it to everybody simply because this is something that will shock both the religious and the irreligious into a reality that most likely they've never heard of. They never heard of it because most people haven't heard in the English language. In Hebrew, it's almost the same but not quite. And this is what you give them. You give them at least a choice to decide after that. After she hears it, I'm sure she'll have some feedback. And you could tell her, listen, I know this rabbi. You have any questions? Here is his phone number. Ask him a million and a half questions. You want sources? You want more than what the movie is? Ask away. Ask away. Ask as many questions as you want, any proofs. If her issue is not Shabbat, it's not reward and punishment, she simply doesn't believe in the Torah. She thinks that we came from monkeys because she went to one of these schools around here, and her teacher told her that she came from a monkey. Our grandfather's in a zoo. She thinks that we came from a monkey. Then that's a different movie. You don't send her the Shabbat movie because that's inconsequential for her. It's irrelevant. We have to send her a different movie called "Torah Science and Ancient Wisdom."

1:05:34We have a six-lecture movie series that shows that the Torah is divine, that it had to come from God and not from a human being. We have to prove to this woman or to this man that the Torah is divine. Once you come to the conclusion that the Torah comes from God, then you know that you have to listen to it. I have to listen to what it says because it came from God. It doesn't come from a person. So it depends on what the issue is. Most people believe in God, but they simply don't know the consequences of sin. We have to show them what that is by sending them short clips. Other people that don't believe in the Torah, that's a different story, that's a bigger project, but nonetheless, also. Aside from that, I would recommend you send people my movie, my personal life story. And the reason why is because the personal life story will determine whether this person is willing to invest some time into educating themselves, because that means they have to invest at least an hour and a half into learning. And two, whether I'm the vessel, because sometimes a person will hear my voice or look at my face and just hate me.

1:06:35Why? I don't know. Maybe I have one of those faces they hate. Who knows? Sometimes I look at some of your faces and I can't stand them. But then I love you at the end of the shiur. Who knows? The point is, sometimes we have sinat chinam in our veins. We have sinat chinam in our veins. Some comedian says he married an Ashkenazi woman. He's a Sephardi Moroccan guy. And he says he went to his wife's parents' house one time. And he says it was freezing. It's freezing in there. So he told his father-in-law, he says, do me a favor, can you shut off the air conditioner? The father-in-law says, we don't have an air conditioner. He says, why is it so cold here? He goes, sinat chinam. Sometimes sinat chinam, we look at somebody, we don't like them for no reason. Sometimes somebody will look at the movie, they look at my face, they don't like me. They decide what the conclusion of the movie is before they've watched it. but sometimes they're wise. They'll watch the movie, whether they like me or not, in order to find out what I'm actually saying.

1:07:38And they'll come to a conclusion. Ah, you know what? I like what he's saying. He's real. I want to find out more. That means I'm the vessel. I'm the vessel that HaKadosh Baruch Hu can use to give this person, whether male or female, the truth. Whether they're in Bangladesh or they're in America or in Yerushalayim, it doesn't make a difference. We reach people from all places, all colors, all shapes. The point is whether they are going to listen to it or not. So share these lectures. Start off with the appropriate one. Again, depending on what you know about this person, if she's an atheist or not. If she's an atheist, you have to send her a certain type of lecture. If she's not an atheist, and she believes in the Torah, but she just doesn't do anything because she doesn't feel like it, then you have to send her a different movie, like the Shabbat movie, to show that there is a consequence for our actions. That way, you already have pretty much most of the world to deal with. B'chavod, question over here. If you could transfer the mic. Somebody, please. To the Shabbos thing. I'm wondering, it's interesting that people, let's say, who were observant, Shomer Shabbat, and then they go off the derech, the first thing they give up is Shabbos. And maybe the last thing is kashrut. Like, they won't eat pork. Right. But it's easy for them to give up Shabbos. But, you know, I'm kosher. I'm kosher at home, kosher outside, whatever it is.

1:09:04And it should be just the opposite, or am I wrong? 100% right. You're 100% right. That has to do with more of what we connect to and what we don't. Number one, it's how we're brought up. Most of the time in the frum world, and even in a non-frum world, everybody understands the significance of kashrut, that it's a different food altogether. It's not a different flavor, it's a different food. The animal is not the same type of animal. They eat bugs of the ocean. We only eat kosher food that has fins and scales. They eat anything that moves and has four, two, or even one leg. We only eat cows and sheep, you know, and you know, if you could find a deer that's actually slaughtered, which is very difficult. The point is that there are very few animals that we can eat. They eat everything that moves and doesn't move in China. Even if it doesn't move, they kick it and eat it. You know, the chair fell, and they ate it. Well, they eat everything over there. You know, the point is that, by the way, that's why Adam HaRishon, we know for sure, could not be Chinese.

1:10:20We know for sure Adam HaRishon could not be Chinese. The reason why is because if he was Chinese, he would have eaten the snake and ruined the whole story. So now, already as a kid in Israel, I remember that my parents made a big deal about kashrut. Before we even, what's the big deal? Kashrut? In Israel, it's easy to have kashrut. No, it's kasher, it's kasher, even if you're secular. Everybody knows it's a thing. Because it's something tangible, it's something physical, it's something that an average person can understand. Shabbat is against all logic. Shabbat doesn't make any sense unless you are observant to the extent where you're not observant because you were born that way or you went to yeshiva. You're observant because you yourself have reached the emet and you have decided that you want to be observant. Because you connect to HaKadosh Baruch Hu. And the reason why is because Shabbat does not make any sense. Why is it allowed to drive for six days, but just so happens that on Shabbat you're not allowed to drive? What, the cars don't work? They do work. Look at traffic here all over America. They work.

1:11:24What's the difference if I press the gas pedal here or the gas pedal there? What's the difference if I turn on the light or play with my phone six days a week and not on Shabbat? Why is Hashem? So unless you connect deeply with Hashem and arrive at the emet yourself, you cannot connect to Shabbat. And that's why the people that go off the derech it's not that they suddenly go off the derech. They have been off the derech and they've only stayed on because of social pressure, either because they don't want to upset their parents or they don't want to be kicked out of the community, and things of that nature. They have been off the derech for a very, very long time. They've cared less about Shabbat and all of the mitzvot for a very, very long time, but still they connect to something physical, which is the kashrut in the beginning, because that's still something they can see the difference in—that still makes sense to them. Now, of course, everyone's going to give you their own reasons and tell you, "No, it's because of this," and, "It's because of that." But that's the basic explanation. That's more of a general statement. Sometimes people get angry at God, and in essence, they want to take revenge. They believe in God, or at least they say they do, but something traumatizing happened to them and...

1:12:41Something traumatizing happened to them in their life. Somebody died, a relationship broke up, money was lost, whatever the case may be. And they say, "Okay, Hashem, if you are going to take this person away from me, you're going to take this stuff away from me, I'm not keeping any mitzvot." And they go and they fight with Hashem. Why do those people do that? For the same reason the first ones did. They simply do not know the consequence of sin because they've never arrived at the full truth. themselves because today you do not learn about reward and punishment in yeshiva. Most yeshivot do not teach you the details of reward and punishment. Most yeshivot do not. I had one student in the yeshiva tell me, "Listen, I told my teacher I wanted to learn reward and punishment." He said, "No, we don't teach that here. You can learn that on your own." It's the craziest thing in the world. Meaning, okay, yeah, you'll get punished if you don't do good. Okay, that's not teaching me.

1:13:41I can arrive at it with logic. I'm talking about details. Give me details. I have people that have been avreichim for 20 years. Avreichim, that means that they went to yeshiva their whole life. 16, 17, 18 years. After that, they went to kollel. They got married, they went to kollel. They have never left the yeshiva system. They've been learning Torah for 40 years straight, 50 years straight, have never heard about Gehenom until they watched my shiur. Does this make me smart? It means absolutely nothing. It simply indicates that there is a flaw within the educational system. There's a flaw. And part of the reason is that people decided to remove Hashem's opinion and replace it with their own. Hashem's opinion is that you have to teach every Jew the entire Torah. Avadiah says that his minhag of his family was to teach about Gehinnom at six years old. That way, if they learn about Gehinnom at six years old—not the gory details, but understand that there's punishment and there's fire. You don't start telling them about angels ripping you apart and stuff like that. That kid's gonna have nightmares for the rest of his life. No, you tell him there's punishment, there's fire, that's enough for a six-year-old. That's enough. Why? You teach him at six years old, he's afraid already at six years old, he's never gonna make a sin, at least not on purpose.

1:15:05Unless you start giving them TVs and Gameboys and PlayStations, then, of course, all that you taught him goes in the garbage. The point is that HaKadosh Baruch Hu wrote the Torah in such a way that every Jew is obligated to learn it no matter what the age, as soon as they know how to read. As soon as they know how to read the first parasha, we already understand there is punishment. In the second parasha, we understand the magnitude of punishment; Hashem destroyed the entire world. which means if He destroyed the entire world once, He could destroy it again. He could destroy one life, He could destroy many lives. So already from the start, every kid knows there's punishment. Which means that in order to remove that from his mind, it actually has to be human intervention that manually, and intentionally removes that thought of punishment. And that's what's happened over the last couple of generations in the learning system of Torah, where you get to a point where people come to the rabbi, they tell him, "Listen, I want to bring Rabbi Yaron Reuven." Default response: "No, he's too strong for us." As if I teach chumrot, as if I teach stringencies. I don't perform stringencies myself; why would I teach them? They make reward and punishment sound like a stringency.

1:16:27That's a flaw in the system. The point is, rabotai, that they do not want to turn people off. They don't want to turn people off. They thought, and they still think, that if you teach people about reward and punishment, they'll be so scared they'll be turned off and they'll stop keeping everything. Which is the exact opposite of what actually happens. The overwhelming majority, and by overwhelming majority, I'm talking about over 90% of the people that do teshuva, the world do it because something bad happened, meaning they have either learned about punishment from their own life or from the books. Very rarely does anybody do teshuva just because they want to fall in love with Hashem. Generally speaking, people do teshuva and change their life because something bad happened. Either to somebody else, or they read about it in a book. Or it happened to them. That's why people do teshuva. That's why people change the direction in life. But when we decide to remove Hashem's opinion and replace it with ours and say, "No, don't teach about punishment because that's going to turn people off." And guess what? It does turn them off. It does turn them off. What turns them off? Not teaching about punishment. What they were afraid would happen is actually happening to them.

1:17:49That's what's happening. Because what we know is that the Chafetz Chaim had a meeting. He brought many of the Gedolei HaDor and he said we are ruining the generation. It was a big meeting, a famous meeting. He brought many of the Gedolei HaDor, and he said we're ruining the generation. He said a couple of generations ago there was only one topic for all lectures. It didn't matter what you wanted to talk about. You wanted to talk about Sukkot, you wanted to talk about... the creation of the world, want to talk about the mitzvah of Pesach, kashrut, whatever. Every lecture, no matter what you wanted to talk about, always had one topic. What is it? Reward and punishment. Gan Eden, Gehenom. All lectures. For over 3,000 years. That's why, for the better part of 3,100 years, out of the 3,300 years that we have the Torah, the vast majority of Am Yisrael were keeping Shabbat. It's not because there are cars that we started violating Shabbat in massive numbers. We started violating Shabbat before there were cars, 200 years ago when the Reform movement started. Why? Because they started changing the Torah. They started changing the Torah in the frum world, not just in the secular world. Reform and Conservative started softening the Torah and...

1:19:11Hashem destroyed the world in the generation of Noach, but don't you see, He said, "I'll never do it again." No, He never said, "I'll never do it again." He said, "I'll never do the same thing by flooding the world." He will never flood the world again, but He could definitely, according to Chazal, burn it. He could definitely freeze it. He could definitely simply make it disappear if He wants. He said He's never gonna flood it again. Don't remove all of the other choices. So, that's the thing about time. Reward and punishment is the number one most important thing for a person to learn in order to develop the right ideology as a Jew. Once a person learns this, you can build on it. Next question, if you could pass the mic, please. But you're 100% right that that's the connection that we have. I remember myself, we came to America...

1:20:11We had a hard time as kids, even though we weren't keeping mitzvot. We had a hard time not eating kosher. Very hard time. What was the point of Hashem saying He would never flood the world again? I mean, if there are millions of ways to destroy the world, so then what does that mean? It means He's not going to flood the world again. So, like, what's the chiddush? It's not a chiddush. The chiddush is that He's not going to flood the world again. That Hashem is not limited necessarily. in a way that He could do things in the world, but He is restricting Himself, restricting Himself in that particular way. The Torah is one of the ways that HaKadosh Baruch Hu restricts Himself, not just us. For example, HaKadosh Baruch Hu, what did He create the world for? One of the reasons that we know of is that He is good and He wants to create good. And in order to be good, you have to create good. You cannot say you're a good person, but you're only good to yourself. You have to be good to other people. So the point is that HaKadosh Baruch Hu wants to create good. If it was up to Him and there were no rules, He would simply put all of us in Gan Eden, which is actually where we all were before we came to this world. We chose to come to this world because we wanted to earn it. But the point is that HaKadosh Baruch Hu does not want to punish anyone.

1:21:28obligates Himself to punish somebody because of His trait of Emet. Because if He does not punish the wicked, His entire Torah becomes one big lie. If there's no reward and punishment, the entire Torah is canceled, chas v'shalom. If you're going to reward the righteous and the wicked the same way, there is no point for the Torah to exist. That's why the Rambam says it's 100% kefirah to the extent where the person is considered equivalent to an idol worshiper. A person that does not believe in reward and punishment is considered 100% an idol worshiper. No different than a guy praying to a statue or a bull or a shoe or whatever he's praying to, to himself, because reward and punishment is one of the foundations of the Torah. If there's no reward and punishment, that means the righteous and the wicked will get the same thing, which means that Hashem is not a just God. He's an evil God. Chas v'shalom. Why? The murderer, the rapist, the pedophile are going to go to the same place as the guy that sacrificed his entire life saving people for free, working for Hatzalah, giving free surgeries, donating all of his money for kiruv. He's going to get the same Gan Eden? Hitler? He's going to get the same Gan Eden? That's not a just God. It's a mistake.

1:22:52There's no way that there's no reward and punishment. That's why the Rambam says the haftorah is about punishment. This is going back to what he said. We always see in Gemara where if there's an extra word or there's some extra... inside the Torah that we try and bring... extrapolate it. Yeah, we try and understand why that extra word is there. Going back to what he said, hence being there's an explanation for everything. There's a million and a half explanations for a million things in the entire book. So that's what I'm saying is what's the reason... he has a great question: what's the reason for Hashem saying that there's no purpose? I can't give you every single reason. I'm not a rabbi, remember. I'm just barely... I can give you one reason. One shita is the fact that, like I said, He's not going to destroy the world in that way. Meaning that if there's a tsunami, if there's a tsunami... Like happened in recent years, today everybody's a cameraman, so all tsunamis are recorded. Tsunamis happened in the past also, just they weren't recorded on camera. Today, everything is recorded on camera. If somebody slips on a banana the wrong way, there's 500 cameramen. Yesterday, Hashem, there was a shooting in New Jersey. A few Jews were killed. Hashem, some disgusting people that hate Jews, you know, decided to kill people. Went into a Jewish supermarket in Jersey City.

1:24:22and started shooting people. They killed a cop, three cops, how many cops were killed? One cop was killed and several other people, right next to a yeshiva, and they were actually aiming to go into the yeshiva. You know how many cameramen were there? Hundreds, hundreds of cameramen. And these cameramen are not regular cameramen, not professionals. These are people with a phone. But you see all of the shootings, you hear it like it's a crazy, scary movie. So, the point is that when a tsunami happens, you get to see what's actually happening from the victims themselves. I saw several documentaries about certain big tsunamis that happened in the last decade or so. It's very, very scary. Now, the person that's suffering... from that tsunami is 100% certain this is the end of the world. Why? Because there is a 150-foot or 200-foot wave coming, as if the entire ocean is going to literally drown the whole world for no reason.

1:25:31Yes, of course, you can explain it with different reasons, physical reasons. Yeah, there was an earthquake, and there was this, and there was that, but the point is, according to him, nothing happened, and all of a sudden there's a 200-foot wave about to drown all of Japan, a 200-foot wave about to drown all of India. Hashem Yerachem. You know how many hundreds of thousands of people have died from tsunamis? Those people, even the ones that lived, said they were sure the world was going to end. So what does it teach us? It teaches that yes These things do happen, but it's not a world-ender. It's an ender of those people. Not necessarily the whole world. That's one thing you can learn. The point is that there are many ta'amim to everything. Many tastes, many lessons you can learn from everything. I can't give you everything. I can give you one, maybe two once in a while. But the point is that there is... Hashem said He's not going to destroy the world with water. He'll destroy it with something else. Next question. You can't answer the question. I gave you an answer. I gave you an answer. You want me to give you every single answer? You want me to recite the entire Shulchan Aruch by heart to you? I can't. I mean, I know my own limitations. Even giving you one answer is 100% Siyata Dishmaya. It's not me. It's the answer that Hashem wants you to hear. Sometimes I don't know the question. I don't know the answers. Sometimes I don't know the answers to the questions that you guys ask. I learn it while I'm talking. That's a lesson for a different day.

1:26:59Who didn't ask? Did you ask a question? You asked a question already, right? So give it to Mike. Okay, so I had a guy in my yeshiva who believes in both the Torah and evolution. He says that he believes that Adam evolved from an ape, but then God breathed a soul into him. And just like it says in the Torah, just like it says... And he says the reason why is because there's so much proof that evolution... He says that the scientists don't want to listen to the rabbis, and the rabbis don't want to listen to the scientists. But he says that if both of them are correct, then you can pretty much convince everybody that the Torah is real, I guess. And he's in the yeshiva? Yeah. So, I mean, you should tell him that if he believes what he says, what you just said that he believes, he should at the very least spend at least half of the week visiting his ancestors in the zoo. If he believes he came from a monkey, it's only right he should go visit and catch up with his grandfather in the zoo.

1:28:11The monkey, the chimpanzee, the gorilla go ooh, ooh, ooh. You know, maybe they'll understand him. Who knows? He's wearing black and white. Okay, the gorilla's wearing black all the time. So you can see a relation over there. I mean, you can't... Listen. Even a person that did not believe in the Torah to the extent that he followed it, like Einstein, said himself that stupidity has no limitation. So this person... apparently went to yeshiva and says that evolution and the Torah are true and that we came from monkeys. But Hashem, at the same time, he is a testimony that what Einstein said is right: there is no limitation to stupidity. In truth, there are different aspects of the story of evolution or the Big Bang and things of that nature that are true. Everything that stays in the world has to have a little bit of truth in it. Every sheker, the Gemara in Masechet Shabbat says that what's the difference between the word emet and the word sheker. Emet means truth, sheker means lie. Because if you notice, the word sheker, all of the letters of emet, Aleph, Mem, Tav, have two legs. The Aleph has two points that are touching the floor. The Mem, the whole thing is on the floor. The Tav has two legs on the floor.

1:29:32All of the letters of Emet, Aleph, Mem, Tav, have two legs. The Aleph has two points that are touching the floor. The Mem, the whole thing is on the floor. The Tav has two legs on the floor. Sheker, on the other hand, all of the letters, the shin is pointed, it's one leg. The kuf is one leg, and resh is one leg. You have to know the Hebrew language and how the letters are drawn. Meaning that even sheker, sheker has to have at least a leg to stand on. It cannot stand by itself, meaning it has to have a little bit of truth in it. But in order for something to have truth, it has to be true from the beginning to the end. That's why Emet is spelled Aleph, Mem, Tav. Aleph is the first letter of the Hebrew alphabet. Tav is the last letter of the Hebrew alphabet. And Mem is the middle letter in the Hebrew alphabet. Meaning that for something to be true, it has to be true from beginning, middle, and end. Sheker, on the other hand, is backwards. It's the reverse of the letters, orders, and the alphabet.

1:30:36So that doesn't mean that Sheker is 100% a lie. It means that a part of it is a lie. 99% truth and 1% lie is 100% lie. So that means that if this person says he believes in the Torah, but at the same time believes that we came from monkeys, he's considered 100% a Kofer. In Shamayim, they're going to put him in a special chamber. In Gehenom, for being a Kofer in the Torah. The entire Torah. Not just that one thing. The entire Torah. Why? Because he went against what Chazal say, he went against what HaKadosh Baruch Hu says, to such an extent that he believes we came from monkeys. He does not believe that HaKadosh Baruch Hu could create something from nothing. That's Kofer Ba'ikar. Kofer Ba'ikar, he'd go to yeshiva for a thousand years. It won't help him. So this is a person that simply did not learn enough Torah or did not learn enough Mussar or I don't know what he learned. Maybe he learned a lot of evolution and he's confused. Now, if he actually does start spending some time learning real Torah, he'll find out that there are certain aspects of evolution or the Big Bang that are true. For example, what the Big Bang says that everything started from a point and then that continued to expand and expand and expand and is still expanding today.

1:31:58The Zohar HaKadosh says that HaKadosh Baruch Hu created the world from a single point because He was Himself. He was the whole world. There was nothing but Him. He minimized Himself, created a certain dot, if you will, that's a perfect circle. According to the Arizal, it was a perfect circle. And from that circle continued to expand, hence all of the planets and the stars or spheres and so on. This is why, by the way, the number pi, 3.14 and then it continues forever, is actually the number that HaKadosh Baruch Hu created the world with. There was a recent video by a genius called Owen, that he made recently in Hebrew, an hour-long presentation of how pi is actually in the Torah. But not just in the Torah, but literally in every aspect of the Torah. For example, Sefer Bereshit. I'll give you guys an example. Because pi, anyone that has gone to a math class in their life, the first number they learned beyond 1, 2, 3, 4, 5, 6, 7, 8, 9, 10 is pi. Because you need to learn what pi is in order to determine what is the diameter of a circle, what's the radius, and many, many other mathematical calculations depend on this number pi, which looks like this with two little lines under it. This is all across math. There's no machloket in regards to pi. Sefer Bereishit. I'll give you guys an example. Because pi, anyone that has gone to a math class in their life, the first number they learned beyond 1, 2, 3, 4, 5, 6, 7, 8, 9, 10 is pi. Because you need to learn what pi is in order to determine what is the diameter of a circle, what's the radius, and many, many other mathematical calculations depend on this number pi, which looks like this with two little lines under it. This is all across math. There's no machloket in regards to pi.

1:33:26Now, pi is a number that's very unique because, despite the fact that it's very, very important, no one has been able to discover the end of pi. No one has been able to discover the end of pi. Sir Isaac Newton, who was considered one of the best scientists in history, himself wrote that he was embarrassed that he could only calculate pi to 10 digits after the zero. So he couldn't calculate more. But today, we have computers that have calculated pi to no end, literally to no end. It does not have an end. Now, people think that mathematicians discovered pi, but the Rambam already wrote about pi. The Rambam wrote about pi, and he says this is a number that's part of the creation of the world, and it will never ever be uncovered, meaning there's no end to this number. Zohar HaKadosh talks about it, the Arizal talks about it, but also in Sefer Bereishit he talks about it. How do we know that pi is in the Torah? There are several places in the Torah

1:34:30Dimensions of pi: one of the places that was the first thing that I ever saw, I don't know, a year or two ago, was actually that pi was mentioned by Shlomo HaMelech. Shlomo HaMelech talks about pi, but it's something very interesting that was mentioned in his video by Oren Evron, Talmid Chacham, who did some fantastic videos. They really are only for smart people; if you're not intellectually inclined, you're simply not going to understand it. But the point is, he's not only a mathematician, but he knows a lot of different things. And I can tell you that you have to watch it a few times to understand everything. It's a wealth of knowledge. But the presentation is beautiful. He shows you how pi is in the first verse of the Torah in numerous ways. One easy way that everybody can understand. First verse in the Torah. Everyone knows this. Everybody knows this. If you take... The first letter of each one of these words. Seven letters. You take the Gematria value of each one of them.

1:35:51Bet equals two, bet equals two, so you have four now. The aleph equals one, so you have five. Another aleph is one, so that's six. Heh equals five, so you're at 11 now. Vav equals six, you're at 17. Heh equals five, you're at 22. Total 22, right? How many words are there in the first sentence of the Torah? Seven. What's the calculation of pi? 7 divided by 22. What's 7 divided by 22? Pi. In the beginning, HaKadosh Baruch Hu created the world. Yes, 7 over 22. So 22 divided by 7, yes. 22 divided by 7. No, no, I want it. I want a shiur on pi. It's extraordinary. I have to send you this thing. It's unbelievable what he said. Instinct they had, so this is one of them that he mentioned is the first one. But I would love to see this one. I'm sure he's gonna use it also. So this is the type of information that you have in a Torah, which shows you how beautiful the Torah is, but also how endless it is. How endless the Torah is. So when it comes to the Torah, there is no limitation. Any limitation that exists is a limitation in us, in our understanding of it. So when a person

1:37:21looks at the Torah and studies it carefully, he'll see that in the Gemara, Masechet Chagigah, it says that HaKadosh Baruch Hu did create the world. He was the only thing in the world, minimized Himself, and it created a dot. Created a dot, and that dot started expanding. Gemara Chagigah, page 12a. That started expanding, and then He roared, scared it to death, and it stopped expanding. This means there actually is an agreement between the Big Bang and the Torah. They both say that the world started with a single dot. What's the difference? One, the Torah is telling you where the dot came from, whereas science doesn't have an answer to that unless you believe in God, and So Torah tells you where the dot came from. Two, science thinks that the world continues to expand. Theoretically, it's continuing to expand. They have no proof of it, but they think it's continuing to expand. No one has lived to see the expansion, but they believe that because it has expanded, it is expanding, therefore. Torah says, no, it stopped expanding. Because from there we see that HaKadosh Baruch Hu called Himself El Shaddai, the God that said "dai," the God that said stop.

1:38:46That's where you get the name El Shaddai. El Shaddai comes from the name that God said "dai," and the universe stopped expanding. Yes, you're right. You're right. See that? So the point is, you're going to see that the Torah literally has no end. No end. When does a person become a kofer? When a person starts putting their own opinion. That guy doesn't know much about Torah and doesn't know much about science, but he likes both of them. So you want to make a shakshuka. You make a shakshuka, you know what a shakshuka is? A shakshuka, you take some peppers, take some peppers, make it some nice sauce, spicy sauce, put some eggs on it, throw it in a pan, delicious. Delicious, but it looks disgusting. Most Sephardic food looks awful. Looks awful, sometimes looks like something that came out of the body that’s supposed to come in. But it's delicious. Delicious, delicious. On the other hand, I can make fun of Ashkenazim too. Look at Ashkenazim food. It looks like somebody died. You don't know—gefilte fish? You're not even sure you’re supposed to eat it.

1:40:06But if you like gefilte fish, you like fish, you like the sweetness, it's delicious for people. The point is, Rabotai, that looks can be deceiving. Looks can be deceiving. When it comes to the Torah, looks can be deceiving. Why? You see a bunch of old books from 3,000 years ago. You say, ah, it's old knowledge. It's old knowledge. It doesn't matter. It's old knowledge. We have new information. We have new scientists. Papkis. Torah has everything. Everything. That's how we know it came from God. And not from a human being. Everything that's being discussed today in regards to physics, in regards to all aspects of science, everything is in the Torah. Everything. Literally everything. There's actually a video, B'ezrat Hashem, we're trying to work on with a physicist, Talmid Chacham. A physicist that's also a Talmid Chacham. Yosef Sebag in Eretz Yisrael, he has a website called Daf Yomi. A lot of interesting things in there, also some information about Gehinom there too. And he wrote commentaries on all types of sefarim, Mesilat Yesharim, Torah, a lot of commentaries. He's a serious Talmid Chacham, he's also a physicist. And was a very, very accomplished one too.

1:41:25And anyway, he shows how HaKadosh Baruch Hu's name is in all aspects of creation, through different numbers, the number 4, the number, yeah, 4 is one of them, 3.14 is a different one, but all types of numbers are literally within Hashem's name. So we're trying to make a video, it's a little bit difficult because it's not my lingo, meaning that it's very, very big scientific terms. that it's not my expertise. I know a little bit, but I just know enough to discuss, not necessarily enough to make any major discoveries or anything. But the point is that there's a wealth of knowledge, a wealth of knowledge from Talmidei Chachamim who are also scientists, that proves the Torah. Anyone who has delved into the scientific world And that knowledge has led him to go against the Torah means one thing: he doesn't know science and he doesn't know Torah. Because anyone that has enough knowledge about both sees that the two align, like there's no difference between them. Anything that's different between them is a mistake on the scientific part. You're never going to see a scientific error in the Torah. Never.

1:42:48Because, again, Torah is from God. A person doesn't believe it's from God and thinks we came from monkeys, you have to send them a video or a few. Yeah. Send them a banana. Oh, did you guys see the video, what happened in the museum? You guys, what happened in the museum? You saw it, huh? One guy saw it. So, I love to laugh at the stupidity of people. It's one of my personal hobbies. And the reason why is because I find it so ludicrous that people are getting dumber. So anyway, now you would think that people who have a lot of money usually can afford a really good education. You'd be surprised how dumb they are because there is an art exhibit that went on, I think, a day or two ago. An art exhibit displaying some of the finest art in the world. Supposedly, as to what they're displaying, one of the cheapest exhibits. know each one talks about a hundred thousand, half a million, twenty million, fifty million dollar paintings, sculptures, and all types of things. But they wanted to show art, so what did they do? One artist took Scotch Tape—or actually, electric tape, the red electric tape—no, duct tape, the gray duct tape, and taped it on a wall on a banana.

1:44:09A banana. He took a fresh banana, put duct tape on it, and taped it to the wall. He says, "That's an art piece. I need $120,000 for it." And the museum says, "Yes, this is art." One of the other artists found it so ludicrous, he went up to the wall, took the banana, and ate it. And all the people are taking pictures of him. They're amazed. "Wow, wow, I can't believe it! He's eating the art. Wow." That's so sophisticated. Wow, it's amazing. This will go down as one of the most amazing things in art history. And the artist is actually smart. The guy was eating the banana. He goes, "You're never going to see so many stupid people be so enamored by some guy eating a banana." But that's how dumb people are. Now, all of the people watching him, average net worth is in the millions. You don't go to an art exhibit if you're broke. You don't go to an art exhibit if you're broke. You have to be somebody. You have to be somebody with some money, which means that the money doesn't necessarily buy you IQ. It doesn't. I promise. You see this video? It's three minutes. I saw it. It was worth the three minutes. It's worth three minutes. Why? It gave me chizuk to learn more Torah. Why? That's the other option. It's either you're going to go eat a banana off of a wall and watch somebody eating it, or you're going to learn Torah and actually make something of yourself in the world. Next question. Next question. In the back. In the back. Chaverot.

1:45:39What an exhibit. Banana. The stupidity of people. If a man can't be a woman because it's too difficult or for whatever reason, then how is it possible that a man could be a woman in a different reincarnation? It's not that a man cannot be a woman, period. Meaning that... There is a certain limitation that the body has. The soul that a person has, that's the real you. That's the real you. Your soul is the real you. The body is simply a piece of clothing. Now you're looking at me and you know that the suit I'm wearing is simply a suit. That's not me. I don't always wear this suit; sometimes I wear other clothes. If you come to my house, you'll see I actually have other clothes. I don't always look like this. So this is not me. Same thing with you. You're not always wearing the same clothes. You go home and you change clothes. Sometimes you have to bathe, usually without clothes. The clothes are not you; they're just something you wear. The body

1:46:54That's not you. It's not you. The soul is you. The soul you have inside, the neshamah you have inside, that's you. But that soul that you have is unlimited. But the body is limited. It is restricted. Just like, for example, if you wear certain types of clothes, they're going to limit you. For example, if you want to exercise, you're not going to exercise with a suit on. Why? Because the suit is going to restrict you. You're not going to be able to run as fast, you're not going to be able to lift certain weights, or else you're going to end up ripping the suit, which means it's not designated for this activity. On the other hand, if you go to a theater or one of these art exhibits, and you go there with just underwear on, most likely they're not going to let you in unless you become an art exhibit yourself. But then you have to take off the underwear too because they say, "Oh yeah, wow, look, he's a human. Wow, he's a human." You know, people are dumb. But the point is you realize the clothes limit you. Your body limits you.

1:48:02body limits you. So, a male body, that uniform is limited psychologically and also physically. There are certain hormones that a male produces which limit his ability to take pain, whereas the hormones that a female produces give her more ability to take pain. For example, a woman take the pain of giving childbirth. Even though most women today, when they give birth, have a C-section or, even if they give natural birth, they take a shot. They give them a shot, an epidural, that gives them the ability to have the baby without enduring the massive amount of pain. But for many, many generations throughout all of history, that wasn't available. And Even today, once in a blue moon, there are women who elect not to take the shot. They want to go natural. Now, one woman who said she wanted to go natural told her husband, who told me, that she thought, "What's the big deal?"

1:49:08What's the big deal? I'm going to have a birth. My mom did it, my grandmother, my great-grandmother, everybody did it naturally, naturally. She said that when she was having a kid, if she had a knife in her hand, she'd cut her own wrists. That's how much pain it was. That's how much pain it was. She literally would kill herself. She said it was better to die than to endure the pain. And she begged them for the shot. They ended up giving her the shot. They ended up giving her the shot. But the point is, and that was before the climax of the pain. But nonetheless, what does that also tell us? That tells us that technically, even though she may not like it, and no woman likes it, she can endure that pain. A man cannot. A man cannot. Hashem did not design a man to endure such a pain. If a man endured the pain of childbirth, he would simply die. Simply die. He can't. Same thing goes where there are many, many things in regards to scientists and psychologists, all types of people have looked into the strength of women versus men. The strength of men comes through repetition. The strength of women comes sometimes based on the event, based on her emotions. It is well known that a woman is much more connected to her children than the man is and

1:50:28because the child came from her. It was literally a body part of hers for nine months. The man, okay, he contributed for two seconds nine months ago. There's not much that comes from him. The woman, she carried the baby for nine months. So now, that woman is connected not just emotionally, but physically to this kid permanently. To the extent that if a woman sees her child under a car, she could literally have the strength to lift the car from the kid. The husband? Police? "Yeah, can you send an ambulance? Yeah, yeah, my kid's under the car. I don't think he's going to make it." What's the father going to do? Nothing. Can't do nothing. sees her child under a car, she could literally have the strength to lift the car from the kid. The husband? Police? "Yeah, can you send an ambulance? Yeah, yeah, my kid's under the car. I don't think he's going to make it." What's the father going to do? Nothing. Can't do anything. Can't do anything. Why? There's a certain strength that a woman has. So from here, we learn that there are certain things that this shell, this uniform that each one of us has, has limitations, has restrictions, but also has capabilities that the opposite gender does not have. This is why, no matter how many surgeries these psychopaths do to try to change their gender, they will never ever be the opposite gender.

1:51:43if you were born a male, you will die a male. If you were born a female, you will die a female. You could have all types of surgeries, but all you really need is simply to change your mind and understand this is what you are. You cannot change it. Adding body parts, changing body parts, is not going to change everything else. Despite the hormone effects and everything else, you also see that the suicide rate with transgenders is higher than the rest of society by hundreds of percent to the extent where nearly 50% of people that change their gender commit suicide, which shows us this is not a gender issue. It's a psychological sickness. If you want to be a different gender or you even want to be with the same gender as yourself, you are psychologically sick. It has nothing to do with desire. It's psychological sickness. Now that comes from not controlling your desires and, in essence, giving yourself everything you want and not being satisfied with it, and so on. But the point is that people that go to that extent where they want to change gender or they're open about this filthy behavior, they're psychologically sick people.

1:52:58So we see again from the Torah and from simply observing human beings that there are certain limitations to each gender. But the soul does not have these limitations. There is, though, a female soul and a male soul. But that's not two different souls. That's one and the same soul. Each soul, Chazal tell us in Masechet Niddah, is divided into two. One male part, one female part. And that's the zivug of a person. That's why it's called soulmate. Because soulmate comes from the Torah, where you're supposed to meet your soulmate, where you are the male part, she's the female part, and you connect finally into one soul. That's why the Rambam says, he doesn't mean that just like a nice gesture. It's mamash. You and now your souls are actually connected, especially during the times of procreation.

1:53:59Your souls actually connect. When you learn Torah, your souls actually connect like they're supposed to. The male and the female soul connect and can do much more than what you do independently. So this is one of the things that is the beauty of marriage. Marriage in Judaism, in the Torah, is permanent. It's not just for 20 years and then you go somewhere else. It's permanent. You marry somebody here, you're going to be married to them over there. So make sure to choose wisely. Next question. What time is it? Oh, it's 10 or 11? OK. 10? 10:15. Oh, 10:15. OK, we're still early. Thank you. He has a question for us. Was your soul born in Gan Eden or on Earth? And why the cause and effect with sin and punishment and vice versa? Why does it take so long? Meaning? Meaning, why is it not immediate? Why doesn't the sin punish us right away? Well, not right away, but, you know. A week later? So, you know, we could see results with other people. We could see what's, you know.

1:55:19Okay, so that's two questions. As far as the original soul that HaKadosh Baruch Hu put into Adam HaRishon. Adam HaRishon was the perfect human being because he was literally the one that was created by Hashem's hands. And Hashem put into him a piece of Himself. He put into him a neshama. That neshama had all of the neshamot in the world today. which means that that neshama was divided into everything that you see today. Some came from the shoulder, the hand, the leg, the stomach, but the point is that just think of a neshama as fire. Fire is not limited. If you have one candle that's lit and you want to light a second candle, when you light the second candle, Your first candle does not change. The fire does not go down on the first candle. Excuse me, even if you light a thousand candles, the original light does not change even one bit, even though you've produced possibly much bigger fires. That's a neshama. A neshama can be divided up into an infinite amount of pieces.

1:56:36the son of Shlomo HaMelech, and Binyamin. Four people in history did not make a sin, but Hashem still had to end their life in this world because of the original sin of Adam HaRishon. Why are they at fault for the original sin of Adam HaRishon? Because their soul was there; their soul was part of that sin. If it wasn't for that original sin, those people would never die. the son of Shlomo HaMelech, and Binyamin. Four people in history did not make a sin, but Hashem still had to end their life in this world because of the original sin of Adam HaRishon. Why are they at fault for the original sin of Adam HaRishon? Because their soul was there; their soul was part of that sin. If it wasn't for that original sin, those people would never die. So everybody has to die, even if it's not for their own sin, it's for that sin. But no one exists like that anymore. Everyone that exists today and dies, they die because of their own sins and nobody else's. Also because of Adam HaRishon, but we all make enough of our own sins. Now why is it that Hashem has to punish us, but not right away usually? The Gemara says that originally when HaKadosh Baruch Hu created the world, He created the world with Midat HaDin.

1:58:00judgment only. But He saw that if He creates the world with just judgment, the world would not survive because people will sin. And since Hashem knows the future, He knows His creation. He knows that the world will not survive and therefore... there's no point to the creation. So He instilled in the world midat ha-chesed, kindness. What is kindness? Giving you the opportunity to do teshuva by giving you more time and not punishing you right away. Because if He punished people right away or even within a specific time frame—for example, let's say every time somebody smoked on Shabbat, their head would blow up. After the first time, people will think it's an accident and By the second time, people will start getting worried. By the third time, all smoking around the world is banned. All year round. Why? Because now you know that's what happens. You smoke cigarettes on Shabbat, your heads blow up. So that removes free choice. But even if Hashem would have punished people exactly after a week, or exactly after a year, that still manipulates their free choice. So Hashem instilled midat ha-din and midat ha-chesed. Kindness, but also judgment.

1:59:16Because He wants you to know that punishment is something that He could put into the world at any moment. But He will give you time. He will give you opportunities. No one dies without being given the opportunity to do teshuva. So then you could ask the question, what about young kids that haven't sinned? How does a three-year-old baby or a five-year-old kid or a two-month-old or two-day-old kid, how does he sin and die? Who says that he has to sin right now? This person, as we said, has been in the world today; his soul has reincarnated and has been here several times. No one has been here only once. There are no new souls really anymore. There are very, very few random perfect souls that exist in the world in each generation. But generally speaking, the vast majority of the world are old souls that have sinned in the past and have returned and reincarnated in order to fix their previous mistakes. Sometimes that previous mistake is an abortion. The guy was overly righteous, but when he was 16, 17 years old, he told his wife-to-be, who was a girlfriend at that time, to have an abortion.

2:00:22But after that, he did teshuva. Okay, he did teshuva, good for you, but the teshuva for the abortion wasn't completed. He has to come back as what? As an abortion. He has to come back as an abortion. Anyone that wants to know what that looks like, I'll send you some videos. It's not fun. So anyone that made that mistake of having an abortion should do serious, serious teshuva. What's teshuva for abortion? The same as it is for all other sins. Number one, learn about the sin. Number two, regret the sin. Cry over it a little bit. Number three, make sure to never ever do it again. Number four, get other people to do teshuva and get closer to Hashem so they don't make the same mistakes you did. Meaning kiruv, help people do teshuva. That's what we learn from the prophet Yechezkel, the prophet Yirmiyahu. Several prophets talk about the obligation to do kiruv. The prophet Yirmiyahu talks about it in chapter 15, verse 19. talks about whoever helps a person do teshuva, his prayers will become like Hashem's prayers. Meaning that his word will become like Hashem's word. If you bring a rasha and turn him into someone precious, you help somebody do teshuva, you'll become like me. You'll become like my mouth, Hashem says. Same thing goes with the prophet Yechezkel and so on. So the point is, if somebody made a mistake, no problem, you can do teshuva for it. But if you don't do teshuva for it, you have to be reincarnated.

2:01:48reincarnated, and sometimes it's for only one thing or two things or three things. What about the parents? How come the parents deserve this? Let's say, for example, somebody's child is born and dies as a stillborn baby, Hashem yishmor, or perhaps worse yet, one of these tragic stories where the child dies at two or three years old, like almost happened to a couple in Long Island a few years ago and... Two-year-old kid falls into the family pool, and the babysitter falls asleep. The babysitter falls asleep, and the kid drowns, a few minutes underwater, a hundred percent dead. All the medical people... said, "That much time, brain dead. Even if they revive him, he'll be brain damaged forever." At the moment when his mom saw this, she took out the baby. Actually, it was the neighbor who jumped the fence. The neighbor never came to the house. It was a vacation house. Miracle of the story. The neighbor never came to this house. It was like a vacation house. He happened to be in his house that day, saw that there was a baby floating, jumped the fence, saved the baby, but the baby was dead.

2:03:08The mom comes out screaming. She sees the kid's dead. 100% dead. There's no "maybe." The kid's been underwater. They have the camera, the video, the whole thing. The kid was underwater for several minutes. I think it was like three or six minutes. Something outrageous. Something that should be final. Moment of truth. The mother screams to HaKadosh Baruch Hu, "I'm going to put on a kisui rosh. I'm going to put on a kisui rosh." Suddenly, the kid comes to life. No brain damage, nothing. Perfect baby. Grew up already. This story is available online. You can find it on the internet. It's a 100% true story. I don't know what happened with the couple, with the mom, with the kid, or anything else. I know that this story happened a few years ago. The point is, Abba, our Father, HaKadosh Baruch Hu, can change nature. He created nature. He is nature. And one of the ways that HaKadosh Baruch Hu can change nature for you is if you take on more Torah, if you do more mitzvot, and most importantly if you help other people do teshuva. So, reincarnation does exist, and it's one of the ways that HaKadosh Baruch Hu gives people an opportunity to fix their past. Sometimes when someone has a tragic story like that, it's not even for a sin they committed in this life. It's for something they committed in their previous life.

2:04:33something they did in their previous life so that Hashem determines with His measure-for-measure judgment that this person deserves this damage. Even though it's painful, even though people hate to talk about it, and people hate to admit it, some people hate the mystical aspects of the Torah because of it, because they don't realize how important this is. The reality is this: reincarnation is is one of the best proofs of Hashem's mercy. It's actually one of the best proofs of Hashem's mercy. Most people who go against the Torah and don't like reincarnation, don't like Gilgulim, for example, somebody is born blind because they used to watch pornography. People don't like to hear that. You look at Sha'ar HaGilgulim, the Arizal's Sha'ar HaGilgulim, that's what he says. Somebody is born as a plant. Why? Because they committed certain sins. He has to spend a generation, two generations, three generations as a tree or as a cow or as a flower or as a tomato until somebody eats it.

2:05:40With a bracha too though. Why? Because he made certain sins. People that haven't learned this part of the Torah hate it. Why? Because they think, why? What's this kid do? He's born blind because he watched some porno. What, are you crazy? You guys are crazy. What? This kid is born autistic because of this. You guys are vicious. No, it's the opposite. If you don't believe in reincarnation, you are actually a vicious person. And you believe that Hashem is vicious. Why? Because HaKadosh Baruch Hu, anyone that understands reward and punishment, knows that there's no free lunch with Hashem. There's no free lunch. Now, if HaKadosh Baruch Hu gives you the option, either go, you know, let's say, for example, you didn't watch your eyes. You could either go to Gehenom for a few thousand years, And in Gehenom, the angels are going to be designated just for you with special tools to remove your eyes and put them back and forth over and over again in a very, very slow and steady fashion. And it hurts 60 times more than in this world. Or you could just go into this life, live for 30 years blind. What's easier? Which one do you want? Who picks to go to Gehenom? Who?

2:07:03Meaning that if a person comes to this world with something like this, this is not only an indication of Hashem's mercy, but it's actually also an indication that this person is a special righteous neshama. An autistic kid that comes to this world, a blind kid that comes to this world, is actually a very precious neshama. Why? Because Hashem is telling you outright that's the only thing He's got to fix. You, on the other hand, are perfect, Baruch Hashem, and healthy. Oh, how much you have to fix! That's what an autistic kid in Eretz Yisrael, who was connected to a computer to communicate with his family, told his family. They asked him, are you in pain? He said, yes. I'm in a lot of pain. He says, why are you in pain? He says, because I made a lot of sins in my previous life. There's also a video on YouTube. It has, I believe, subtitles in English. He goes, what did you do? He said, I spoke Lashon Hara. So I had to come back autistic.

2:08:06He says, "Wow, are you in pain?" "Yeah, I'm in pain." We feel, "Wow, it must feel terrible." He goes, "No, I feel bad for you people." He goes, "Don't feel bad for me. I feel bad for you." Now, this is his brother and sister he's telling this to. They're perfectly healthy, baruch Hashem. He says, "Why do you feel bad for us?" He says, "Because me, this is the only thing I have to fix, and then I'm going to heaven. You guys have a long way to go to fix." I got one thing to fix. I just got to live a certain amount of time in this world, and I'm done. So, in order to not allow me to make certain sins, Hashem made me this way to live a certain amount of time. Usually, those people don't live very long lives. A certain amount of time, I finish my sentence, I go to Gan Eden. How much do you have left to do? And you can still make sins. Hashem almost removed this free choice. So, this exists in the world. There's actually an entire website that a certain autistic kid that communicated through a computer, wrote, his father would write entire conversations that he would have. Talked about Gehinom, talked about Mashiach, talked about all the mitzvot of the Torah, all types of things. These are special neshamos, they don't talk like you and me, they communicate in different ways. But the point being is that they found ways to communicate with them, and you'll see that they will always tell you that being this way is actually an act of mercy from Hashem.

2:09:33It’s an act of mercy from Hashem. But people that don’t want to believe this because they like this world and they feel bad for those people instead of realizing that this body is simply clothing. Temporary clothing. Temporary clothing that gets old even if you don’t want it to. Even if you take care of it, it still gets old. You could iron it as much as you want, it’s still going to get old. It’s still going to get old. Anything else before we finish? Last question, Chavot. If somebody can give him the mic, please. Can a person naturally be born with, for example, like Bilam? He was a big prophet and he knew that the second that Hashem is judging Am Yisrael, And like, you know, are there people that, you know, big tzaddikim, or just people that they could actually feel, not like what a prophet would feel, but similar to what Hashem is, maybe His Shekhinah, or maybe like what He's feeling, or what He's... Gotcha, I gotcha, I got the question. So, prophecy, the Gemara says, and also the prophets themselves say,

2:10:59There are several prophets that talk about how prophecy is not forever, and they would die, which Chazal tells us from there, that... Oh, it's okay, give it to him, give it to him. It's fine, it's fine, it's been here for over a couple of hours. Prophecy is not forever, and prophecy ended with the destruction of the Second Beit HaMikdash, right before it already. There was no longer prophecy in the world. So there's no prophets in the world today. The only prophet that we're going to have moving forward is Eliyahu HaNavi when he comes with the Mashiach. That's going to be prophecy. But for the last couple of thousand years, there's been no prophecy. But there is Ruach HaKodesh, and there are aspects of Ruach HaKodesh, which are lesser than prophecy, much lesser than prophecy. But if you look at the Gemara and different Sifrei Tzaddikim, you will see that there is actually a way to attain Ruach HaKodesh. I actually have at least one, maybe two, shiurim

2:12:12in the Mussar series, the Pirkei Avot Mussar series, it outlines exactly the instructions of how to attain Ruach HaKodesh. Ruach HaKodesh is not prophecy where Hashem is going to talk to you directly and tell you things that happened or will happen in the future. But Ruach HaKodesh is something similar to it where you, in essence, have a certain understanding of what Hashem desires different than any other human being in the world. You have a certain understanding of the people around you and even people that are not around you without anyone else having that ability. Like, for example, the Steipler Gaon. This type of Gaon would know if somebody came into his Beit Midrash without seeing the person. Somebody came into his Beit Midrash, he knew if that person is a sinner or a tzaddik. If somebody came in a few times, a Mechalel Shabbat walked into his Beit Midrash, which was far away from where he was sitting. He didn't look at them. He would start standing up and screaming, "Rasha! Rasha! Rasha!" The guy looks religious. They go and take the guy outside. He says, "What's the matter with you?"

2:13:17You keep Shabbat? He goes, no. Okay, can't get in. Other tzaddikim, it's very well known, they would see the sins of a person; they would look at a person and see all of the sins on their forehead. Rav Galinsky, Rav Galinsky, this is not even from that long ago. In his last years, he said that every person that toils and toils for Torah, but also to help people do teshuva, gets a special gift. from HaKadosh Baruch Hu. And usually, they don't disclose it. He said his gift that he got at some point in his life is that if he touched somebody, he would see all of the sins they ever made in their life. Shook a hand, he would see all they left. He said, there was only one time that I shook somebody's hand and I didn't see anything. And it didn't make sense to me. I shook his hand again, it didn't make sense to me. So I asked him, who are you? He told me his name. I said, "What do you do?" He says, "I do kiruv." He goes, "Oh, that's why. Anyone that does kiruv, the sin does not come to his hand, meaning I can't see anything on you. Hashem has a special deal with you." So the point is, people that do kiruv get special presents from HaKadosh Baruch Hu. So there are just different aspects of Ruach HaKodesh that different sages have had even in recent years.

2:14:44Now, does that mean that anyone can attain it? Technically, yes. But you have to make a whole lot of sacrifices and a whole lot of Torah in order to attain it. But does that mean that only they will have different aspects of the unknown? No. There is a part of the unknown that the Gemara says is given to children and to crazy people. Sometimes children will tell you a dream or a crazy person. No offense, that's just a term for it. A person that has some type of issue mentally. In all other aspects, this person is a shoteh gamur. You cannot count him for a minyan. You cannot allow him to do mitzvot. He's not obligated for mitzvot and so on. But HaKadosh Baruch Hu will give secrets to these people. about the creation, about the future, about the past, and so on and so forth, that no one else has. Why? To keep prophecy in the world still, but not give it to the people that are regular people. So that does exist in the world. Sometimes HaKadosh Baruch Hu will give certain messages to different average people, for different reasons unknown to us, through dreams, through different events that happen in their life. I know a woman that used to be able to tell different parts of the future by looking at coffee.

2:16:05You'd look at coffee, like if you drink black coffee, and you know how to read it, you can read and tell the future from the grains of coffee. And I know it worked for sure. Like, I know, like, it's not like a story. I know this firsthand. Firsthand, it worked. There were certain people who'd come to her and made a lot of money because of her. But then she got the message from Heaven that this is not good. And the message was that she started getting sick. She almost died. And she realized this is the reason. And Hashem doesn't want you to disclose the future to people. It's not supposed to be used for that. Sometimes you have certain types of things available in the world that will uncover aspects of the future. It doesn't necessarily mean that it's meant for the general public. And it doesn't necessarily mean that you are something special. Sometimes you're absolutely nothing special, but you are going to be used as a vessel. You're going to be used as a vessel for Hashem to do His will. Point being is that if you have something like that, you have to go to a Talmid Chacham, learn how to use it. I have at least one to two a week.

2:17:11that tell me that they see God, talk to God, they're the Mashiach, they're the son of the Mashiach, they're the wife of the Mashiach, the dog of the Mashiach, the donkey of the Mashiach, all types of crazy people contact me throughout the whole week. Well, Baruch Hashem, most people who contact me are normal, but there are quite a few crazy people, because everybody thinks that they’re special. Everybody thinks that they’re special. I can tell you the truth, there are not that many people, not that many people that I know, from countless people that I've met, They really do see certain things, and it's real. I have a couple of people that I know who have seen some really interesting things. And listen, you have to be careful with it. You have to be careful who you share it with, and don't let it get to your head. Don't let it get to your head. Even if you see the war of Gog and Magog and you got the date, it doesn't mean you're allowed to tell people. Certain people that are actually alive today know the exact date of when Gog and Magog will start. Alive today know the exact date of when Mashiach is going to come. Alive. There's one guy in Eretz Yisrael who knows the exact date. He was told in Shamayim. Rabbi again spoke to him. He says, "So what's the date?" He says, "If I tell you, I'm going to die on the spot. Not allowed. We both die. No one can know this and tell people. For some reason, he has the merit to know, but he's not allowed to tell anybody else. Anyone else he tells, he kills everybody."

2:18:29Himself. So, the point is, rabotai, that there is a supernatural in the world. To not believe in the supernatural is simply not to believe in the Torah itself. The whole Torah is supernatural. The fact that Am Yisrael exists is supernatural. There are eight billion people that would love to kill you. By the way, this mass murder that happened yesterday in a Jewish neighborhood—you know what's the worst part about this murder? What happened after the murder. What happened after the murder is the worst part of the murder. Okay, so these two psychopaths killed a few people. Those people are obviously a big loss to the world. But what's worse is what the crowd of goyim were saying after this was happening. There's a video going around of somebody recording what people were saying. of somebody recording what people were saying. People were saying in the neighborhood, "Ah, we never had these shootings until these Jewish people came to this neighborhood. Get out of here." One guy says, "So what, they killed some Jewish people or what?" He said, "Yeah, oh, good, good. They killed, let them kill all of them." Anti-Semitism in America today is at record highs, no different than exactly what happened right before the Holocaust.

2:19:41who is giving us clear signs. Time is running out. How much time do we have? I have no idea. I'm not a prophet or even the son of a prophet, and even if I were, I wouldn't tell you. But the point is, is that we don't have that much time. We don't have that much time. You have to do teshuvah. Stop joking around with mitzvot. You have to take things seriously. So this will give us more chizuk to take things more seriously. Get closer to HaKadosh Baruch Hu. And return and see and learn with each other back on Sunday night at 9 p.m. over here. Baruch Adonai Le'olam. Amen ve'amen.