MONEY MONEY MONEY - MUSSAR Iggeret HaRAMBAN (17)

0:14Good evening, everyone, and welcome. Baruch Hashem, it is wonderful to see you all here tonight. We are once again gathered here in Aventura for our regular shiur Torah. As part of our ongoing series, we continue our exploration of the profound Iggeret HaRamban. We'll be discussing some very interesting topics, and the timing is quite opportune. It's wonderful to see both familiar faces and a couple of new ones joining us today. Welcome! Today's shiur will be for a refuah shlemah for Levana Bat Sara, for Sara Bat Levana, for Rabbi Frey, and for Ben Shulamit. May Hashem grant them all a complete and speedy recovery, and may the learning bring a refuah for their bodies and souls. We also pray for aliyat neshama for all departed souls of our community. Before we conclude our shiur tonight, let us offer a heartfelt prayer, a Mi Sheberach for those in need of a Refuah Sheleimah, and a L'iluy Nishmas for those who have departed, whose merits should stand us in good stead as we approach the Yom Hadin. We pray for Sarah bat Anat, Shlomo Yaakov ben Chaya Sara, Esther bat Tzipporah, and also L'iluy Nishmas Eliyahu ben Frecha. May their merits protect us and bring a Refuah Sheleimah to the sick, and Aliyas Neshama to the departed, and a K'tiva v'Chatima Tova for all of us, amen. And so, as we look towards the immediate future, we are confronted with the reality of the approaching Yom Hadin. So, Be'ezrat Hashem, we have a Judgment Day, Rosh Hashanah, coming up in just a few days. None of us are ready, but we don't actually know that. We think we are, because we made some cake. We made some cake and some meatballs. We were thinking to prepare for a holiday, make some meatballs, make some cake, maybe some cholent, maybe some kneidlach. We think, 'Okay, I've done my part. I've prepared all the traditional dishes.'

1:23We might think that once we've prepared our homes, bought our new clothes, and perhaps, have some gefilte fish, you're good. You're ready for the holiday. But little do we truly know what's going on in Shamayim, and the Ramban's holy letter is giving us a profound insight. In his letter that he wrote close to eight hundred years ago to his son, he's giving us an insight into what is desired in Shamayim, what Hashem wants from us each and every day, not just on Yom HaDin. And it's not just on Rosh Hashanah, Yom HaDin, that Hashem expects us to reflect, but every single day. And today, the interesting thing is that the Ramban is going to begin discussing an area that touches all of our lives: money. Indeed, the Ramban, with his unparalleled wisdom, often illuminates the most practical aspects of our avodas Hashem. And today, the interesting thing is that he's talking about money. Everybody's favorite subject. And it's not new. Money has always been a favorite subject among people. Only he's talking about it differently than most of us are. Now, in the last few months since we started this series, the Ramban has pretty much warned us to stay away from certain things, from certain character traits. Don't be angry. He's been warning us about ka'as, about anger. And similarly, he's cautioned us against ga'avah, against haughtiness and pride. ...And this brings us to a fundamental principle in our lives, especially when dealing with others in Klal Yisrael. We learn from our Sages, chazal, the immense importance of developing proper middos. For example, gavah, pride, is one of the most destructive traits. Don't be prideful. Make sure that you have patience with people, even if they have a different idea from you, even if you disagree. Just look at the famous Beis Shammai and Beis Hillel. They debated throughout the entire Gemara. There are over three hundred debates between Beis Shammai and Beis Hillel in the Gemara, and most of the time, halakha follows Beis Hillel. Yet, despite their profound disagreements on matters of halakha, they maintained immense respect for each other, even marrying into each other's families. They taught us the true meaning of machlokes l'shem Shamayim, a dispute for the sake of Heaven, demonstrating that it is possible to hold opposing views with integrity and mutual respect, fostering unity within our people. This is the lesson for us all, especially in our times...

2:48Good evening, dear talmidim and respected members of the kehillah. Let us continue our exploration of the timeless wisdom of Chazal. Today, I want to address a point of confusion that arose recently, regarding the great Tannaim, Beis Hillel and Beis Shammai. We know that throughout Shas, the halakha generally follows Beis Hillel. However, it is crucial to understand why this is the case, and not to misunderstand the fundamental principles involved. In this vein, I must share something I heard recently: "The halakha follows Beis Hillel," the President of Eretz Yisrael incorrectly said just yesterday or the day before to a group of American Jews during an online gathering where he was trying to raise funds, that the reason why Beis Hillel... ...is adopted as the final halakha is primarily due to their unparalleled humility and patience, their willingness to listen. As it is brought down in the Gemara, one of the main reasons for most of the debates being resolved according to Beis Hillel is precisely because Beis Hillel listened to Beis Shammai. They had the patience to listen, but Beis Shammai unfortunately did not always reciprocate. My dear talmidim, we learn an everlasting lesson in the proper approach to Torah scholarship and respectful disagreement from the profound interactions between the schools of Beit Hillel and Beit Shammai. The Mishnah teaches us that the House of Hillel would always present the words of the House of Shammai before their own, showing an exemplary level of humility and intellectual integrity. This willingness to truly listen and understand the opposing view is what allowed their debates to be so fruitful and ultimately led to the establishment of halakha in accordance with Beit Hillel. It is a stark contrast, however, when this spirit of listening, and indeed, this basic understanding of our sacred mesorah, is utterly lacking. We see this principle starkly illustrated in the ongoing discussions, as... ...one, most of the debates are because Beit Hillel listened to Beit Shammai. He had patience to listen to him, but Beit Shammai didn't listen. And that, my friends, is where fundamental problems begin. This person turned into a rasha, this imbecile! The same imbecile who at the end of the meeting didn't even know you're supposed to say a berakha on yayin! Just think about that, Yidden! The leader of Eretz Yisrael, ignorant of the most basic halakha regarding kiddush or any drink of yayin! What a shame, what an embarrassment for Klal Yisrael! This incident, while perhaps seemingly small, underscores the profound importance of deeply knowing and upholding our sacred traditions, not only for ourselves but especially for those who stand in positions of leadership. We must strive to embody the spirit of Beit Hillel, not only in our scholarship but in our daily adherence to mitzvot.

3:30My dear friends, sometimes we delve so deeply into the profound intricacies of our Mesoret, discussing the weighty opinions of Beis Shammai and Beis Hillel, that we might overlook the fundamental, basic halakhot that are the bedrock of daily Yiddishkeit. It reminds me of a truly bewildering incident, a story that underscores how crucial it is to never lose touch with even the simplest of our traditions. I heard about a recent encounter where a prominent figure—yes, even the president of Eretz Yisrael himself—was present. At one point in the gathering, he turned to the people, and he said, 'My friends, let us make a berakhah!' And then he added, as a personal prayer, 'May we all be united.' However, it was presented as if this prayer itself was the berakhah for yayin. He then took his kippah out of his pocket, placed it on his head, and declared, 'Alright, I'll put on my kippah. We'll make a blessing.' He repeated, 'May all of us be united,' and then took a drink. My two-year-old, Baruch Hashem, knows that when you see yayin, you must recite the proper berakhah – Borei Pri HaGafen. But the president of Eretz Yisrael does not seem to know that fundamental halakhah. It truly highlights, my beloved brothers, how vital it is for every Yid, from the youngest child to the most esteemed leader, to grasp the fundamentals of our sacred tradition. Without these basic building blocks, how can we hope to truly internalize the deeper truths of our Torah, or even maintain the spiritual fabric of our nation? May HaKadosh Baruch Hu grant us all the wisdom to cherish and uphold every single mitzvah, great and small.

3:58Good evening, talmidim. We often delve into the disagreements between Bet Hillel and Bet Shammai, and the universal principle that halacha generally follows Bet Hillel. But what does that truly mean? Does it mean Bet Shammai was 'wrong'? Not at all. There's a deeper truth here, one that speaks to our spiritual limitations in this world. But one must understand, rebbe, that somehow, deep down, he knows that Shammai did not compromise. Shammai did not yield from the absolute truth. That's why, in terms of pure intellectual rigor, he consistently 'won' all the debates. So, the truth is, indeed, that Shammai's position is the absolute truth. The Gemara itself, in various places, testifies that Shammai is correct, across the board, in its foundational premise. But the profound reason why Shammai's view is not the halacha we observe in this world is simply because we, as human beings in our current spiritual state, are not equipped to uphold it. Our neshamot are too fragile, our yetzer hara too strong, to live by the uncompromising standard of Bet Shammai. We are, as it were, 'too soft,' as the rebbeim explain, too weak to handle that level of absolute halacha. But, b'ezrat Hashem, when Mashiach comes, and the yetzer hara is nullified, then, indeed, the halacha will revert to Bet Shammai. Only then will we be spiritually robust enough to live by that unadulterated truth. Until then, Chazal established the halacha according to Bet Hillel, out of mercy and understanding for our human limitations.

4:28My dear talmidim, we often grapple with the depths of halakha, especially when considering the profound differences of opinion among our Sages. We follow Beis Hillel in most halakhic matters in our generation, and there's a reason for that, a reason rooted in our current spiritual capacity. The Gemara tells us explicitly that in this world, the halakha is always k'Beis Hillel. Why is that? we're too soft. we're too weak to handle the real halakha. But after Mashiach comes, it's Beis Shammai. It's not Beis Hillel. Why? You don't have the yetzer hara anymore. You can handle it. But there are a few times, even in this world, when Beis Shammai's opinion is taken as the halakha. But the point is that despite the many disagreements between Beis Shammai and Beis Hillel, they still married their children to each other, demonstrating their profound love and respect. This demonstrates the true spirit of machlokes l'shem Shamayim, a disagreement for the sake of Heaven, where profound intellectual differences never overshadowed the fundamental achdut and ahavas Yisrael. As we were discussing, beloved talmidim, it is entirely possible, and indeed proper, for Yidden (Jews) to hold different opinions, even regarding fundamental concepts, and still maintain deep achva (brotherhood) and friendship. Just as we learn from our holy Chazal (Sages), the great Gedolim (Torah leaders) of generations past, despite their profound machloket (disagreements) leshem Shamayim (for the sake of Heaven), exhibited boundless love for one another. To show this very point, and to demonstrate to their own talmidim that their differences were not personal but purely for the sake of truth in Torah— ...they would still arrange marriages between their children, to demonstrate their profound love and respect for each other, and to ensure that the talmidim (students) did not mistakenly conclude that constant argumentation implied animosity. Indeed, while there is an absolute emet (truth) and an absolute sheker (falsehood) in the world, in the realm of Torah machloket, there can be 'his truth' and 'my truth.' Sometimes, b'emet, both opinions are correct. Sometimes, one is correct, and the other is not. This is the beauty of Torah, that it contains such breadth of understanding. What is crucial is to always maintain achdut Yisrael, the unity of the Jewish people, even amidst these sincere differences of opinion. It is perfectly acceptable, l'chatchila (ideally), to have a difference of opinion; it is part of the growth and development of Torah Sheb'al Peh (the Oral Torah).

5:16So, this is a profound lesson for us today, mirroring the very fabric of our tradition. The entire Gemara is full of differences of opinion, but the Tzaddikim – they would hug each other after. And to make sure that nobody misconstrued it, they made sure to marry their children to each other. That's how much they loved each other; they married their children to each other! I mean, you're not going to let your daughter marry somebody you hate; you're not going to let your son marry somebody that you hate. So, this demonstrates that despite even the deepest intellectual disagreements, we are fundamentally united. We understand that we're always going to be friends. Why? We just have a different opinion. His truth is his truth; he's right about his truth. He arrived at truth using his formula, and it's correct. I arrived at my truth using my formula, and that's correct. These and these are the words of the living G-d (Eilu v'eilu divrei Elokim Chayim). They're both right. However, for practical halakha, a decision is made, and we follow one specific opinion. It's not that one is necessarily 'wrong' in an absolute sense, but rather that both are legitimate pathways within the Torah framework. Most of the time, both opinions are deeply rooted in truth. Either way, it's perfectly acceptable to have a difference of opinion. It's okay. This is the greatness of Torah, the beauty of Klal Yisrael. We can hold different views, passionately argue our points, and still maintain profound respect and love for one another, always remembering that our shared purpose is to serve HaKadosh Baruch Hu.

5:45My dear talmidim, we often hear today that disagreements are inherently negative, a sign of animosity or division. But if we look at the foundations of our Torah, at the very fabric of our sacred texts, we find a profound lesson. Consider the Gemara, for example. Is it not filled with endless debates and differing viewpoints, machloket l'shem Shamayim? The entire Gemara is full of differences of opinion. But the Tzaddikim? They would embrace each other afterwards! And to make sure that nobody misconstrued it, they even made sure to marry their children to one another. That's how much ahavah they had for each other! They married their children to one another. I mean, you're certainly not going to let your daughter marry someone you hate. You're not going to let your son marry someone that you hate. So, what does this teach us? It's a clear demonstration that even the most profound intellectual disagreements, even machloket about fundamental halachah, can exist within a framework of the deepest ahavah and mutual respect. This is the great lesson our Sages, Chazal, teach us. We must strive to emulate their example in our own lives, to understand that differences of opinion are not a cause for division, but an opportunity for deeper understanding, as long as they are rooted in respect and ahavah. But sadly, my friends, this beautiful ideal of machloket l'shem Shamayim, of disagreements embraced with ahavah, seems to be lost on many in our generation. The difference today is that people don't know how to have debates; people don't know how to have disagreements. They think that if you disagree with somebody, that means you hate them, that means you're enemies, that means that you have to go to war. It's as if one thinks, "I can't live if your opinion is different than mine!" and "You can't live if my opinion is different than yours!" They reduce complex issues to such an extreme that they say, "You're like Daesh! You're like ISIS! I'm like, I'm Israel!" You know, people are crazy today. The reality is, disagreements are perfectly fine. So, when is it not fine?

6:39We often speak about machloket leshem Shamayim, a disagreement for the sake of Heaven, as taught in Pirkei Avot. This is when people with sincere intentions and a shared commitment to Hashem and His Torah can argue a point of halakha or hashkafa and still respect each other, even learn from one another. But there is another kind of disagreement, one that is not leshem Shamayim, one that is rooted in a fundamental clash of existence itself. In such a situation, it's not fine when the disagreement is not because you merely disagree with me, but rather because your ideology is the enemy of mine, and my ideology is the enemy of yours. Meaning, if one is a Palestinian terrorist and the other is a Jew, we will never agree on to whom the land belongs, never. If you are a normal Jew, a Jew dedicated to Torah and Mitzvot, you will never agree. ...doesn't mean you have to be enemies. And indeed, we strive to bring all of Am Yisrael closer to HaKadosh Baruch Hu and His Torah, even those who are far away. But, my dear talmidim, we must also understand that there are certain ideologies, certain groups, with whom true coexistence is fundamentally impossible, whose very essence stands in direct opposition to Torat Yisrael and Klal Yisrael. And when you're faced with a Palestinian terrorist, or somebody from Iran, or somebody else from somewhere else—even the KKK—it doesn't make a difference. You're never going to agree with them. Why? Because their ideology is the enemy of yours. My ideology is the enemy of theirs, and so on and so forth. So, does that mean we cannot co-exist? Why? Because my existence bothers you, and your existence bothers me? Now, sometimes that happens, but that's rare and few. And even in those rare and few instances, our emunah and our commitment to Kiddush Hashem remains unwavering. We trust that HaKadosh Baruch Hu guides us and protects His people.

7:40The Rambam, in his profound wisdom, teaches us a fundamental principle regarding our responsibility towards every single Jew. He emphasizes that if you encounter someone who is simply ignorant, you have an obligation to bring him closer. This is the entire point, my dear brothers: the mission of us, the religious people, is to bring our non-religious brethren closer, not to push them away. We learn from the tragedies of our history, particularly the destruction of the Beis HaMikdash – twice – that it was not because of the secular people, but precisely because the religious people gave up on them. They said, 'Ah, you guys don't want to be religious? Fine! We'll be religious on our own!' And what happened? Hashem said, 'Oh, you want to be religious on your own? Then I will destroy both of you, starting with the religious first!' This devastating lesson teaches us that separation is not the path of Torah. When you see someone who is a secular Jew, who doesn't keep mitzvot, it doesn't necessarily mean that his ideology is the enemy of yours. It may be the opposite of yours; it doesn't agree with yours. He wants to do whatever he feels like doing, while you have a King running the world that you have to comply with. You have to show him that your King is also his King. That doesn't mean you have to be enemies. On the contrary, your role is to bring them closer, to reveal the truth of HaKadosh Baruch Hu's reign over all of us. This is the spirit of Ahavat Yisrael, the love for every Jew, which is the foundation of our existence and the true path to Geulah Shleimah. We must always remember that every Yid is a part of Klal Yisrael, and our duty is to connect, to enlighten, and to embrace.

8:09Let's think about our responsibility, chaverim. What is our mission here on earth? It's not just about our own personal observance, but about the whole of Klal Yisrael. The Rambam says, if you see somebody who's simply ignorant, you have to bring him a karev, bring him closer. Bring him closer. That's the point. The point of religious people is to bring the non-religious closer. The reason why those who destroyed the Beit HaMikdash wasn't because of the secular people. It was because of the religious people. Why? Because the religious people gave up on the secular ones. They said, 'Ah, you guys don't want to be religious? Up with you! We're going to be religious on our own.' So, He said, 'Oh, they're going to be religious on their own? Okay, I'll kill both of you! You first, religious first.' That's what happened twice. We must never forget this lesson, because the ramifications of our actions, or inactions, are profound. The future of Klal Yisrael depends on our understanding this. And so, we see this happening again. Why? Because the job of the religious is to bring close the non-religious. When, then, is the job of the religious to run away from the non-religious? When the non-religious is anti-Torah. If the non-religious is not just not keeping Torah and mitzvot, but he hates the Torah, she hates the Torah, the Torah makes her skin crawl, she wants gay parades in every avenue—she wants the Torah to become a mattress in every house. She wants the Kotel to be like a museum. That, Rabotai, is an enemy of the Torah. The two cannot coexist.

9:06We must be vigilant, my dear yidden, against those who seek to diminish the sanctity of our holy Torah and our sacred places. We see this often in modern times, where people, even some who claim to represent us, harbor intentions that are deeply contrary to the spirit of Yiddishkeit. She wants the Torah to become a mattress in every house. She wants the Kotel to be like a museum. That is an enemy of the Torah. The two cannot coexist. Now, what happens sometimes, Rabotai, is that people like Reuven from Eretz Yisrael, the president of Israel, that's a chanfan. You know what a chanfan is? A kiss-up. This is a grave transgression, brothers. To be a chanfan, to flatter out of self-interest or fear, is to compromise one's integrity and, even worse, the integrity of the Torah itself. It is a trait explicitly condemned in our holy texts, and we must learn to identify and avoid it. My dear talmidim, we often speak about the challenges facing our Am Yisrael today, especially from within. There are those who, in their desire for a superficial 'unity' or perhaps for worldly gain, are willing to dilute the sacred purity of our Torah and mesorah. This brings us to a grave prohibition, one that the Gemara and our Rishonim warn against extensively. Indeed, one of the Aseret Hadibrot explicitly states that one is not allowed to be a ḥanfan. You are not allowed to be a 'kiss-up,' not allowed to flatter or appease those who stray from the path of Torah and mitzvos. So when we see someone like this individual, a clear ḥanfan, gathering people from, let's say, the Jewish Federation, people whose ideologies are often far removed from true Yiddishkeit, it is precisely for this reason that such a person will inevitably begin to distort the Torah, twisting its meaning and purpose to accommodate everyone, just as the Navi Yishayahu warns against calling evil good and good evil. This is a profound betrayal of the Ribbono shel Olam and the holy Torah.

9:44So, when we consider the words of HaKadosh Baruch Hu in Pirkei Avot about the consequences of chillul Hashem, we see its manifestation in clear ways. Take, for instance, the actions of this very 'Reuven' figure we have been discussing. In his pursuit of political power and control over the land, he championed a philosophy that fundamentally undermined the sanctity of our Torah and our people. His approach was purely pragmatic and self-serving. He would brazenly declare: "All of us need to be united – the Reform, the Conservative, the atheists, the Christians, the whatever. Everybody together." And why, you might ask? Because, he reasoned, "you get everybody's money, it's good. If you just get money from the Orthodox, it's not that much. You get some money just from the Conservative, it's not that much. But you get money from everybody? Oh yeah. You get more votes." This 'Suvan' guy, a true chanfan, simply wanted everybody to be friends, not for the sake of achdus sheleimah – true, holy unity – but for his own ends. So he started changing and distorting the Torah the way he likes it, distorting reality itself to fit his agenda. This, my dear friends, is the tragic outcome when one prioritizes fleeting worldly gains over the eternal truth of Torah. It is a profound chillul Hashem, a desecration of everything sacred, all in the name of political expediency. We must remain vigilant against such distortions, holding fast to the authentic Mesirah that has guided us for generations.

10:15My dear chaverim, we are witnessing truly challenging times in Eretz Yisrael, where the very foundations of our sovereignty are being openly contested. We hear them declare, "We, the Palestinians, we run this country, we're going to take over the government!" It's easy for us to dismiss such declarations, to say, "What power do they truly have?" But we, as Bnei Torah, must look deeper, for nothing happens without the direct Hashgachah Pratit of Hakadosh Baruch Hu, especially as we approach the days of Mashiach. Now, Hakadosh Baruch Hu teaches us in the Mishnah in Pirkei Avot: "If you desecrate My Name, I will bring embarrassment upon you." How do we see this principle manifest even in the political arena? For instance, right now, one of the main things that President Reuven was fighting for was control of the land—that's the core point for our president. But then you have Ahmad Tibi, that Arab terrorist who is in the Israeli Knesset, and he makes statements that directly undermine our very presence. We must understand the profound spiritual meaning behind these seemingly political events, for they are truly a Chillul Hashem, and the Torah promises a response. My dear talmidim, we are living in truly extraordinary times, times that demand our close attention to the words of our Chazal and our holy sefarim. We see events unfolding before our very eyes, particularly concerning the land of Eretz Yisrael, that echo the prophecies of generations past. Just recently, we heard reports, astonishing as they may be, of the brazenness displayed by some of the local inhabitants. Just think, my friends, he just said to Reuven, the president of Israel, "You don't tell us what to do! We, the Palestinians, run this place. We run this country! We're going to run it the way we want! We're going to take over the government!" Meaning, they're not even fighting for land anymore. They're saying, "It's ours already! We're going to run it!" Now, all of us are going to say, "Ah, no, come on!" What power do these Palestinians have? What, you ask? The Zohar HaKadosh says that before Mashiach comes... ...that the children of Yishmael, who have been subservient for so long, will rise up and gain control, even for a short while, of the holy land. We see this with our own eyes now. This is not about a physical war, my friends, not necessarily with bombs and destruction as we might have imagined. No, the path that is unfolding before us is one of political maneuvering and cunning, where even our supposed adversaries are supporting figures who, regrettably, stand against the very foundations of Torah and Yiddishkeit. This is precisely what our Sages warned us about, a time when the world will be turned upside down, all as a prelude to the ultimate redemption, bimheira b'yameinu. May we be worthy to see it.

11:11My dear talmidim, we must examine the current situation in Eretz Yisrael with spiritual insight. It appears that the Bnei Yishmael are going to gain control over the land. Now, most of us thought it was going to be through a devastating war, with all the accompanying conflict—perhaps Iran was going to use an atomic bomb on Hashem Yerachem Aleinu, Saudi Arabia, or someone else. No, it turns out there is no such war. Instead, for the first time in history, the Arabs are supporting a Jewish individual to become the new Prime Minister. Benny Gantz? You might be asking, 'Why him? Why would they support him to be Prime Minister?' Because he hates the Torah. And this very animosity towards Torah is precisely what makes him attractive to them. It is a frightening situation, Rabotai, as they seek to gain influence without even wielding a weapon. We spoke earlier, rabotai, about a profound and difficult teaching from the Zohar HaKadosh. The Zohar tells us how, before the coming of Mashiach, the descendants of Yishmael will gain control over Eretz Yisrael. And what is the merit for this? It is the merit of their Brit Milah, incomplete as it may be compared to ours, yet still holding a reward. This teaching warns us about the spiritual vulnerabilities that allow such things to happen. When we consider the current political landscape and the challenges we face, it becomes terrifyingly clear how our spiritual state directly impacts our physical reality. We see individuals and forces attempting to undermine our very foundations. For example, when someone rises who is diametrically opposed to our sacred traditions, he hates the Torah, so it's perfect for them. They know that the way to prevail over Am Yisrael is when Am Yisrael distances itself from the Torah. So they want him. Elements among the Arabs now want him to be the Prime Minister. And that's, Rabotai, how? Without even lifting a knife! The Arabs can take over, Hashem Yerachem Aleinu, if such a tragedy were to occur. This, rabotai, is precisely the mechanism through which the Zohar's prophecy could unfold, G-d forbid. It's not always through overt warfare, but through a spiritual decay within Am Yisrael itself. When we allow those who despise the Torah to gain influence, we create a vacuum, a spiritual weakness that our adversaries can exploit, leading to a situation where they gain control, not through their strength, but through our own lack of spiritual fortitude. It is a stark reminder that our true strength and protection lie solely in our unwavering adherence to Torah and Mitzvot. May Hashem grant us the strength to merit redemption and the coming of Mashiach speedily in our days.

12:03My dear friends, we continue our discussion on the unfolding of the End of Days, as revealed by our holy Sages. We often ask ourselves, what is the meaning of the current events? How do we understand the complex geopolitical landscape in our holy land? The Gemara and the Midrashim speak extensively about the role of different nations throughout history, and specifically, their connection to Eretz Yisrael. how they take over Eretz Yisrael. And the Zohar HaKadosh says that they are going to take over the land due to what merit? The merit of the brit milah of Yishmael. Yishmael still performs a brit milah, but since it is an incomplete brit milah, they do not perform a complete brit milah as Jews do; they omit certain parts. Nevertheless, they still receive a reward for it. And the reward is that before Mashiach comes, they are going to gain control over the Land of Israel. This is a profound teaching, my friends. It teaches us that even an incomplete mitzvah can bring a great reward, albeit one that is temporal and tied to worldly power. But we must understand that this control is ultimately for a divine purpose, to pave the way for the ultimate redemption. We yearn for the days of Mashiach, when Eretz Yisrael will be fully in the hands of Am Yisrael, under the Kingship of HaKadosh Baruch Hu. My dear brothers, we often make calculations about the world around us, especially concerning the situation in Eretz Yisrael. We analyze, we predict, and we hope for the best, based on what seems logical and historical. For a long time, many of us operated under a certain assumption, a rational expectation based on historical patterns. A lot of us thought rationally: "Oh, yes, there's going to be a war." Maybe it already happened when they were controlling before 1948, and so on and so forth. All of us wanted this to be a thing of the past, but in reality, it's the present. Indeed, it may even be the future. But the good news, my friends, is that everything can change. Every single thing can change. How could it change? And the answer, talmidim, is found not in political maneuverings or military might, but in something far deeper, something that lies within our grasp as Yidden: our tefillah, our Torah learning, and our teshuvah. It is through these channels that we tap into the ultimate power, the power of HaKadosh Baruch Hu Himself, to turn over all decrees and bring about a true yeshuah.

12:59Good evening, talmidim, and welcome to our shiur tonight. We're going to delve into a fascinating piece from a profound Rishon, and it's important to clarify which one we're speaking about. We are discussing Rabbeinu Bahya ben Asher, who lived approximately 800 years ago and was a talmid of the Rashba. It is crucial to note that this is not the same Rabbeinu Bahya who authored the Chovot HaLevavot, a foundational work that was indeed written about a thousand years ago. Rather, this Rabbeinu Bahya, who lived approximately 800 years ago, was also one of the Gedolim, and a talmid of the Rashba in Barcelona. His insights into the power of tefillah, which he details in his Sefer Kad HaKemach, are truly revolutionary. My dear Yidden, as we approach the Yamim Noraim, it is vital to internalize the profound significance and efficacy of our tefillos. We often speak about the power of prayer, but do we truly grasp its transformative potential? The holy Rabbeinu Bachya, of blessed memory, who came from a very famous family of Rabbanim, eloquently expounds in his holy Sefer called Kad HaKemach, that the power of tefillah—the power of prayer—can change nature, save a person from disaster, and even cancel decrees that were already signed and sealed by HaKadosh Baruch Hu. This incredible principle applies especially now, as we prepare for Rosh Hashanah. Think about it, chaveirim: if our prayers can achieve so much, how much more so when we gather as a Klal to daven before the Master of the Universe during these auspicious days. Let us remember this potent truth as we enter the Beis HaKnesses, ensuring every word of our tefillah is uttered with sincere kavanah, without any distractions, truly focusing on connecting with HaKadosh Baruch Hu.

13:59My dear chaveirim, as we approach the solemn Yamim Noraim, it is paramount to internalize the profound significance of our tefillos. Such is the immense power of tefillah that in just a couple of days, when all of us gather in the Beis Knesses, we must ensure that everyone focuses solely on prayer instead of socializing. We come to the Beis Knesses on Rosh Hashanah specifically to pour out our hearts in prayer to HaKadosh Baruch Hu. That is the incredible opportunity we all have to change the decree for the coming year. But if the Beis Knesses becomes a place where everyone is talking and socializing, then it is truly better to pray at home. Do not even bother to come. Let us remember the sanctity of the Beis HaMikdash and the solemnity of these sacred moments. Good evening, my dear brothers and sisters, and welcome to our shiur tonight. We stand here tonight to deepen our understanding of the profound kedusha, the sanctity, of our Beit Knesset. It is not merely a building with four walls; it is a place where we stand before HaKadosh Baruch Hu directly. So, what happens when we lose sight of that sacred purpose? A Beit Knesset where people talk during Tefillah, or during Kaddish, is not a Beit Knesset at all. It's a bar, just without the drinks. Sometimes they even have the drinks in the closet, though! Chas v'shalom! Heaven forbid! Such an environment completely negates the very purpose of this holy space. This is a Mikdash Me'at, a mini-Sanctuary, where every prayer, every sincere utterance from even one individual, has the power to ascend directly to Shamayim, to Heaven, and to change entire decrees for all of Am Yisrael. Let us ensure that we treat this holy place with the reverence it deserves, for our own spiritual benefit and for the good of the entire nation.

14:38We learn from Rabbeinu Bechayis how incredibly powerful a single tefillah can be. It's a fundamental principle we must never forget, especially when we feel overwhelmed and prone to giving up. We've spoken about how powerful a tefillah is, how it can literally overturn gezeirot, and how the environment can truly make a difference for our concentration and connection. Many people complain about shuls being noisy, with too much chatter and distractions. But when you find that special place, that moment of true silence, when it's a beit knesset and people are quiet, and they are only talking to HaKadosh Baruch Hu, then go pray there. Why? You, little old you, from America. You, little old you, from Australia. You, little old you, from Eretz Yisrael, from some kfar, some town no one ever heard of. Little old you has the power by yourself. You don't even realize your profound connection to Am Yisrael. You by yourself have the power to change the entire decree for the whole nation! Male, female, child, adult—it makes no difference. Every single one of us has this immense potential within us. We must never succumb to despair, because even one sincere tefillah from one person can literally change the world, turning even the harshest gezeirot into salvation. So, please, never give up hope on the power of your own prayer, because your tefillah is more potent than you can possibly imagine. We have learned from Rabbeinu Bechaye, in his commentary on the Torah, that a person who gives up hope loses the very merit he discussed in Kad HaKemach – the merit of tefillah being able to overcome and transform nature itself, to change everything. We are talking about changing a storm into calm, a disaster like an earthquake into safety, completely altering what seems to be a fixed reality. This is what Rabbeinu Bechaye teaches us. Such is the immense power of tefillah. But what transpires sometimes? Sometimes, unfortunately, we succumb to despair. We begin to think, "Ah, just look at the state of affairs. Everyone is mechaleil Shabbos anyway. Everyone is secular anyway. Hashem is going to destroy us anyway. We're all going to be given over to the goyim anyway. Everything is ultimately worthless anyway." When faced with illness, one might say, "He's sick anyway; he's going to die anyway." They focus only on the negative news, seeing no glimmer of hope in the world. And so, they simply give up. This mindset, dear friends, is precisely what Rabbeinu Bechaye warns us against. For it is precisely in such moments of perceived hopelessness that our tefillah has the greatest potential to invoke a complete transformation, to turn around any decree, and to reveal the hidden hand of HaKadosh Baruch Hu.

15:39My dear friends, we often emphasize the immense power of tefillah, of prayer, and the profound impact our sincere trust in HaKadosh Baruch Hu can have on our lives and the world around us. Indeed, our Sages teach us that true tefillah can even alter destiny itself. So, in his profound commentary on the Torah, the renowned Rabbeinu Bechaye ben Asher clearly states that a person who loses hope also loses the incredible merit he discusses in his sefer, Kad HaKemach. This merit is the power of a tefillah to overcome and completely transform nature. For instance, a raging storm can be present one moment and then miraculously dissipate the next. Or a looming disaster, such as a severe earthquake, can be entirely averted. This demonstrates the boundless potential of a heart truly connected to Shamayim, a heart filled with bittachon and unwavering emunah. However, when one succumbs to despair and gives up hope, that connection, that profound channel of influence, is tragically diminished. Good evening, everyone, and welcome. We continue our discussion on the profound power of tefilah – the power of prayer. We see throughout our holy sefarim how tefilah can literally change decrees, even those made in the Heavenly courts. A decree was made, let's say, that a person should have cancer. But then, baruch Hashem, that decree was canceled, and he doesn't have cancer. How it happened, we don't know; that's not our business to figure out. But a person who has given up, who has lost all hope, when he finally does pray, he prays like, you know, like he's doing Hakadosh Baruch Hu a favor! He just went to the minyan because he had nowhere else to go, and he's waiting for his friends to finish. He thinks, "I might as well pray." So, the ikkar here is, somebody who gives up and loses hope, and

16:33When we pray with a lack of emunah, or when we allow ourselves to limit HaKadosh Baruch Hu to our own limited understanding, then what happens? The individual loses this merit. And even if he or she prays, the prayer gets automatically rejected. You've already given up, thinking that the prayer is not going to amount to anything anyway. You might say to yourself, 'Don't pray, because it's going to be rejected anyway.' But if you don't believe in your own prayer, then who will believe in it either? Midah keneged midah – measure for measure. However, if you believe that Hashem could do anything, and you truly internalize that emunah... ...My dear friends, we often fall into the trap of measuring the power of the Ribbono shel Olam by our own limited human capabilities. We forget the fundamental principle of emunah and bitachon: Then He can do anything. But if you limit Hashem to only do what you can do, then that's what He can do. You can't do anything; He can't do anything either. So, we have a lot of problems right now. Why is that? Because it's hard for us to pray with full kavanah. It's hard for people. Most of the time, people tell me—and I agree with them—it's easier to pray by yourself than to pray with a minyan. You have much more kavanah. Why? Because you're the only one talking. And that, my friends, is precisely the challenge of praying with a minyan. Your eyes wander, your mind drifts. You might be looking at someone else's new kippah, wondering where they got that elegant jacket, or thinking about who you need to speak to after davening. These are the very distractions that make true kavanah so difficult, yet so vital to achieve, especially when praying with the community. We must learn to block out the noise and focus solely on our connection to the Creator.

17:33So, during the Yom Tovim, especially the High Holy Days, everyone comes to Beis Knesses looking their best, sometimes even striving to impress. We're all human, after all, and our human nature often leads us to observe one another, even to judge. You might be standing there, deep in your prayers, and then your eyes wander. You notice someone you haven't seen in a while, and the wheels in your mind start turning. So, you're going to talk to a chef. But you're in a business, and everybody wants to talk to you, and you want to talk to everybody else you haven't seen in a year. He's wearing a new white kippah! Oh, why is he wearing white? Why such a distinguished kippah? Oh, look at his jacket! It looks like it's from Louis Vuitton. It looks like it's from this... I want to ask, "Where did you get this jacket? From Marshall's for a discount?" Oh, he actually went to the store! You're so interested in his jacket. You see his shoes, and the shoes match the jacket, and you can't help but notice every detail, every item of clothing, every accessory. It's a whole production, isn't it? And all of this is before you even start looking at the jewelry! My dear chaverim, my dear talmidim, as we stand on the cusp of these awe-inspiring Yamim Noraim, we observe much around us. Often, when people come to shul for Rosh Hashanah and Yom Kippur, we start to notice things, little details about others. And then you see a watch. The watch looks like it weighs fifteen pounds. Is this a real watch, or did he buy it from a store like CVS, even though it looks authentic? You are interested. He parked his car right in the front. Is it really his car, or did he rent it just to show off? Everyone is interested in everyone else's life during Rosh Hashanah and Yom Kippur. Why? Because it becomes a show and tell. A complete show and tell. Everyone shows up to the Beis Knesses. But for what purpose, my friends? Are we there to truly engage in avodas Hashem, to daven with kavanah, to do teshuvah? Or has it become, chas v'shalom, a platform for superficial display, a place where we are more concerned with how we appear to others than how we appear before Hakadosh Baruch Hu? This is a crucial question we must ponder as we approach Yom HaDin.

18:15...This is a crucial question we must ponder as we approach Yom HaDin. Too often, my friends, the answer, chas v'shalom, is yes. We see it plainly before our eyes. Look at the display that often unfolds. So everybody shows up. The guy never showed up the whole year. He's eating pork the whole year with his goyah. He shows up, 'Shanah Tovah, Shanah Tovah, u'Metukah!' You know, he gives every 'Shanah Tovah' as if he were a Mekubal. 'Shanah Tovah, Habibi!' Every 'Shanah Tovah', 'yeah, K'vod HaRav!' 'Oh, it's not the Rav.' 'Oh, no, no, it's just a guy.' 'He has a beard.' 'Okay, he's not a Rav.' 'Okay, Shanah Tovah to you anyway.' And if he wants to be a real Mekubal, he starts giving candy during tefillah. Yes, this very individual, caught up in his show, will go even further. He starts giving little candies to make the year extra sweet... ...We must seize this precious time to truly connect with our Creator. Indeed, Chaverim, as we approach the Yamim Noraim, we prepare not just spiritually, but also physically, striving to bring sweetness into our lives and the lives of those around us. He starts giving little candies to make the year extra sweet. Shana Tova to everybody! What page are we on? We haven't started. Oh, okay, okay. What are they doing now? They're selling the donations now. Oh, okay, I'm going to go smoke a cigarette. No, you're not allowed to smoke a cigarette. It's assur! This is a Beit Midrash, Rabotai! Fire, fire! Even that guy, HaKadosh Baruch Hu loves him. Yes, my dear Talmidim, HaKadosh Baruch Hu loves every single one of us, even those who stray or misunderstand. He patiently waits for us to return to Him, with sincere Kavanah. This is the essence of teshuvah we seek to achieve in these days, an opportunity for every soul, no matter their level, to draw closer. We are all children of HaKadosh Baruch Hu, and His rachamim and Ahavat Yisrael extend to all.

19:11We just spoke about how challenging it can be to maintain proper Kavanah in our tefillos, especially in a bustling shul. Yet, despite these challenges, our Rabbanim teach us a profound principle regarding the individual who strives for true devotion: as long as when he prays, he prays with Kavanah. But if he comes to shul just to socialize, it's better for him to stay home. It's better for you to stay home too, if that's your sole intention. So now we have to understand. During these next few days we have an opportunity to talk to HaKadosh Baruch Hu. This sacred opportunity is precisely why we must be vigilant about our intentions, especially now, in these days of rachamim, when we are striving to connect with our Creator. It is precisely through this deep connection and our sincere tefillos during these auspicious days that we are granted the power, with HaKadosh Baruch Hu's boundless rachamim, to sweeten harsh judgments and literally turn around all of the decrees. However, since many of us have a very difficult time praying with kavanah—because there's always someone seeking attention, there's always someone talking, there are always children running around causing chaos—it's incredibly hard to have true kavanah. It's a genuine struggle. Therefore, we have to do something active and impactful, something that truly demonstrates our desire for closeness, even when our tefillos may be imperfect. This brings us to a crucial point about the nature of our avodah. We spoke last time about the incredible power of tefillah, how through prayer we connect directly with HaKadosh Baruch Hu, with the Ribono shel Olam. It's not just a ritual; it's a lifeline. Now, there are different levels of tefillah, and we discussed the importance of tefillah be'tzibur. When you pray by yourself, unfortunately, it's not the same level of tefillah as we talked about in previous shiurim. When you pray with other people, it's a little challenging sometimes because sometimes they go too fast, sometimes too slow, and so on and so forth. So, HaKadosh Baruch Hu wants us to do something to show Him that we have real kavanah. And what is that? He wants us to do teshuvah. Indeed, that's really what HaKadosh Baruch Hu wants from us. Do teshuvah. Now, doing teshuvah, as we've talked about in previous shiurim, is not so simple. It's not simply deciding to put tefillin on once a day, and that's enough. You have to keep, first of all, the entire Torah. You have to make sure that you change your entire lifestyle. You have to make sure that you start influencing your wife to become modest. You have to make sure that you start influencing yourself to become modest.

20:20That's really all He wants from us. Do teshuvah. Now, doing teshuvah, as we've talked about in previous shiurim, is not so simple. It's not simply deciding to put tefillin on once a day, and that's enough. You have to keep, first of all, the entire Torah. Now, you have to make sure that you change your entire lifestyle. You have to make sure that you start influencing your wife to become modest. You have to make sure that you start influencing yourself to become modest. My dear talmidim, as we delve into the profound topic of tshuva, it's crucial to understand that it encompasses many facets. It's not merely about regretting past misdeeds, but a comprehensive transformation that demands active engagement. Indeed, in order to truly fulfill the requirements of tshuva, you have to do a lot of different things, such as begin learning Torah. But one of the mitzvot that you have to do, which I think is probably the most difficult mitzvah for people in this generation – and I am not talking about an aveirah or a prohibition here – rather, I am talking about an obligated mitzvah. This is not one of the well-known prohibitions or popular challenges we often discuss in the context of tshuva, but a very specific commandment. We often focus on overcoming aveirot, but there's a positive commandment that is critically linked to teshuvah and yet often overlooked as a primary ikkur (foundation) of transformation. Something else that you need to do now. Obviously, hotza'at zera levatalah, the struggles with pritzus and modesty – all that everybody knows. That's a major struggle for this generation. I am not talking about those common aveirot or challenges. No. There's one mitzvah that we have to do in order for us to truly do teshuvah, but it's really, really hard. And the reason why is because we have to literally transform our minds in order to fulfill this mitzvah, and that transformation is precisely where the difficulty lies, because it demands a fundamental shift in our perspective on ownership and giving.

21:43My dear friends, we often speak about the challenges of avodat Hashem in our generation. Many mitzvot require significant effort, but there's one in particular that often tests our true commitment. And what's this mitzvah? It's called tzedakah. Tzedakah and ma'aser. This, by the way, is one of the most difficult mitzvot for this generation. And the reason for this is because if people are generous, it's usually because they don't want to change their life. They are happy to provide financial support, but resist any personal demands or alterations to their comfort zone. they'll give money. Just don't ask me to come to the shiur; I'll send you money. I'll send you money! Don't ask me to put on tefillin; I'll just send you money. You do tefillin for me. Don't ask me to learn; you learn for me, I'll give you the money. Just leave me alone. Either you have that kind of guy that's generous, or you have... My dear talmidim, we often speak about the importance of tzedakah, of supporting Torah, of ensuring that our holy mesorah continues to flourish. But let's be honest with ourselves, sometimes it's incredibly hard to part with our hard-earned money. And this isn't a new phenomenon. The Ramban himself touches upon this deep attachment to material wealth. Let me give you an example, an analogy, to illustrate just how deeply ingrained this can be. Think about the gold in the Federal Reserve. It's sealed! You can't get in, you can't get out. Nothing. The gold is in there; it's not coming out. I took a bunch of clients over there one time. I asked them, "Can I see one of the gold bars?" "No," they said, "the gold's there!" So, when does it ever come out? Never! And when is it moved? Never! They said it never moved. And you know this as well. Yet, five years ago, we moved some gold from here to Sweden. We moved it, in one little cart, a few gold bars, from Sweden to Belgium, Belgium. That's what we do—these inter-vault transfers. But the gold never leaves the building. And my friends, some people's money never leaves their pocket. I tell you, it's just like that for some with their money. It's sealed away, never to be touched for mitzvos.

22:55...more power, the more respect they deserve. This warped perspective, rooted in ga'avah, leads to a profound difficulty in parting with their wealth. Why? They idolize it. The harder a person works for their money, the harder it is for them to give it away, especially when it comes to Torah. They'll give it away to go buy a new watch. They'll give it away to go on vacation. They'll give it away to some, you know, strange cause that has nothing to do with Hashem. But to publicize Torah, it's very hard for them. And that's what the Ramban talks about. He emphasizes that true wealth lies not in accumulation, but in the spiritual value derived from using our resources for kedushah and the propagation of Torah. Our Sages teach us that the ultimate purpose of our material possessions is to serve as a means to achieve spiritual growth and fulfill mitzvot. We discussed earlier, my dear talmidim, how the Ramban, zichrono livracha, challenges us to consider what a person truly has to be prideful about. He asks, "For indeed, of what should a man be prideful?" He immediately points out that the first and most common pitfall is to derive one's identity from wealth, thinking that if he has wealth, he is thereby a better person. So now, we are going to go back and see how this very idea has a lot to do with our chovah, our sacred duty, in refining our middos. Now, one of the main reasons why a person can become stingy with their money actually comes from failing in one of the previous character traits: being a prideful person. This happens by thinking that the more money they have, the greater or more entitled they are. This twisted perception of one's own self-worth, this ga'avah rooted in material possessions, directly fosters the bitter fruit of stinginess. It is a classic example of how one middah ra'ah begets another, leading us astray from the path of Torah and mussar.

23:48Good evening, everyone. We continue our discussion on middot, on character refinement, and today we'll delve into the profound teachings concerning ga'avah, the destructive trait of pride. It's a common misconception, unfortunately, that our worth is intrinsically tied to superficial achievements or even innate abilities; some might argue, "The higher their IQ is, the better person they are." But the Ramban, zichrono livracha, challenges this notion by posing a fundamental question, echoing the very words of our sacred texts: 'Mi asah l'Adam chayim b'tzelem Adonai?' (Who gave Adam life in the image of the L-rd?) The Ramban then proceeds to write: 'For indeed, of what should a man be prideful? What reason could anybody be prideful?' He says the first reason that people are usually prideful is because they think who they are is because of money; and if he has wealth, he mistakenly believes he is the sole architect of his fortune, forgetting that all sustenance, all prosperity, comes exclusively from HaKadosh Baruch Hu. We speak so often about parnassah and bitachon, and it's easy to say we believe in Hashem. But let's get real for a moment. When we achieve success, when we see blessings in our lives, where do we truly place the credit? The pasuk says, 'Ki hu ha'noten lecha ko'ach la'asot chayil' – 'For He is the one Who gives you the strength to acquire wealth.' It is Hashem Who makes him prosperous. Meaning, wait, yes, okay? You have money, but do you actually believe you made the money? Do you truly internalize that? Or do we often, sometimes subconsciously, pat ourselves on the back a little too much? This is a fundamental point in our emunah.

24:24We speak so often about parnassah and bitachon, and it's easy to say we believe in Hashem. But let's get real for a moment. When we achieve success, when we see blessings in our lives, where do we truly place the credit? The pasuk says, 'Ki hu ha'noten lecha ko'ach la'asot chayil' – 'For He is the one Who gives you the strength to acquire wealth.' It is Hashem Who makes him prosperous. Meaning, wait, yes, okay? You have money, but do you actually believe you made the money? Do you truly internalize that? Or do we often, sometimes subconsciously, pat ourselves on the back a little too much? This is a fundamental point in our emunah, the fact that you think you made the money because you had an idea, you invented something, you got the client, you closed the deal, you started the company, you bought this and then sold that, you sold this and then bought that, you, you, you, you think you did it? That's already the first problem. You already gave yourself too much credit. So the question is, how much credit should we give ourselves for making money? The Ramban says, zero. You did nothing. Wait a minute, but I made the call. And then the client answered. Okay, you made the call. Who gave you those hints? You gave your hints? No. Who gave you the brain that understood what a call even means? Who gave you the idea to call that particular client? The thought inside the brain. Who actually created that client? And so, Chaverim, we often grapple with a fundamental question when it comes to parnasah, to earning a livelihood. We put in tremendous effort, we strategize, we work hard, and when success comes, it's natural to feel a sense of accomplishment. But the real question is, what is our true share in that success? So the question is, how much credit should we give ourselves for making money? The Ramban says, zero. You did nothing. Wait a minute, but I made the call. And then the client answered. Okay, you made the call. Who gave you those hints? Did you give yourself those hints? No. Who gave you the brain that understood what a call even means? Who gave you the idea to call that particular client? Where did the thought inside your brain come from? Who actually created that client? And the chain of hashgachah pratis goes even further back than that. Every step, every connection, every single success is orchestrated from above. This perspective, championed by the Ramban, teaches us profound humility and a deeper appreciation for Hashem's constant involvement in our lives, reminding us that ultimately, He is the source of all blessing and success.

25:23Who influenced that client's heart to answer the phone, to talk to you, and even say yes? When you start calculating the responsibility of Hashem versus your own, you arrive at the same answer as the Ramban: you actually did nothing aside from a desire to make money. That's it. That's what you did: you desired to make money, you put in an effort. Now, if we truly internalize this profound truth, it radically shifts our perspective on wealth itself. It’s not about what we acquired, but what Hashem granted. This understanding helps us maintain proper perspective, especially when we see others accumulating great riches and wonder about our own share. It reminds us that ultimate possessions are spiritual, not material, and that all material wealth is fleeting. This is precisely why Dovid HaMelech teaches us, as we find in Tehillim, chapter 49, verses 17 and 18, Good evening, dear talmidim and esteemed members of the kehillah. We gather tonight to delve into the eternal wisdom of our Torah HaKedoshah. You know, we often hear a common saying in the world, a deep truth that resonates with everyone: 'You can't take anything with you after this world.' Where does this fundamental principle, this profound understanding, truly come from? Many people use this phrase, but its very source, its spiritual root, is found right here in our holy writings. It comes from the words of none other than Dovid HaMelech, King David, himself, as recorded in Sefer Tehillim. He teaches us a vital lesson about the true value of material possessions and our ephemeral existence in this Olam HaZeh. ...Dovid HaMelech says in Tehillim, chapter 49, verses 17 and 18: "Fear not when a man grows rich, when he increases the splendor of his house; for upon his death he will not take anything, his splendor will not descend after him." What a powerful message from Dovid HaMelech! He's telling us not to be impressed, not to be intimidated, when we see someone who has accumulated immense wealth, building lavish estates and displaying all the trappings of success. Because when it's all said and done, when his time comes, none of that material splendor will go with him. It's left behind, utterly meaningless beyond this world. We see this all the time, don't we? A person works tirelessly, makes so much money, and he feels compelled to show it off. He builds an enormous house, maybe he has only two children and a dog. And then, one of the children is leaving the house anyway because he's getting married! Soon enough, he'll be left with only one child and a dog, and all that grandeur, all that space, feels so empty. It highlights the fleeting nature of it all. What truly matters in this life is not what we accumulate, but what we become, and how much Torah and Mitzvos we take with us to the Olam HaBa.

26:12Reb Yidden, we see this often, don't we? A person can become so consumed with materialism, with showing off. Just like our friend we were discussing, who wants to build a house of absurd proportions for reasons that are frankly quite superficial. So, that familiar saying, "You can't take anything with you from this world," which we often hear, actually has its source in our holy Torah. David HaMelech says, "Sometimes you see a guy makes so much money, he wants to show it off. So even though he only has two kids and a dog, and one of the kids is leaving the house anyway because he's getting married, he's only going to be left with one kid and a dog." And for all that expense, all that effort, all that showing off, what does it truly accomplish? It reinforces that ultimately, all these grand possessions are not what truly define a person or bring lasting happiness. Our Chazal teach us that true wealth lies in our mitzvot and ma'asim tovim. And what exactly does this person strive for? What are his grand plans for this world? He wants to get a house, one with eight bedrooms. Just in case the dog has puppies, just in case, you know, somebody wants to show up and he wants to show off that he has eight rooms. He wants to build eighteen different floors! He wants to have three different kitchens, even though his wife hasn't cooked in three years. He wants to have a guest house, even though he hates guests. He can't stand guests! But he wants to have a guest house just in case people want to see from an airplane, on the news, that he has a guest house. All this grand display, for what? Is this what we are meant to chase in our fleeting time on Olam HaZeh?

27:05The answer is clearly no. What good does it do a person to accumulate all this for himself? He has three cars, even though he hasn't driven because he works out of the house. And whenever he drives, he usually gets a limo. But he wants to build a house. When you see such a person building that house, expanding his kitchen, redecorating the outside – do not be so overly impressed by this, because when he dies, he cannot take any of it with him. All his possessions, all his grandiosity – none of it comes with him. All My dear friends, we often chase after things that are temporary, investing so much of our time and resources. What do we truly gain from such endeavors? Let us consider, for example, of the splendor, all of the fancy windows, the hurricane-protected windows that cost tens of thousands of dollars, and the fancy rims that he has on his car. All that stuff stays here. Yeah, but he spent so much money on it. Okay, he spent so much money for other people to enjoy. He spent a lot of money for other people to enjoy his stuff, and really, is it for his enjoyment, or is he just leaving it for others? Because as Chazal teach us, a person cannot take their possessions with them. All that splendor, all the material goods, they remain in this world, for others to either use or discard. We invest so much of ourselves, our time, our energy, our resources, into these worldly possessions, these hevel havalim, these vanities of vanities, thinking we are building something lasting, something for the future, for our children. But we have to ask ourselves, what is truly lasting? What is truly important? That's what we spend money on. And the best part about it is, as someone usually says, "Yeah, I'm building this house, but my kids are going to inherit it." The first thing the kids do is sell the house! They don't care about the Yichus, the family legacy, the blood, sweat, and tears that went into it. They just see the dollar signs. Your dream, your vision, your sacrifice, it's not their dream. Sometimes, it's their nightmare! All they want is the money! And what about your memory? What memory? Maybe the worms and the maggots, they'll remember you as a good dinner. A nice dinner, a nice kosher steak. It took a year to eat you! What I'm trying to say is, we need to invest in what truly matters, in Torah and Mitzvos, in Olam Haba, the World to Come, because everything else, it's hevel, it's temporary.

28:19My dear friends, baruch Hashem, it is a tremendous zechus to sit here learning together tonight. We often reflect on what we build in this world, what we strive for. We say, 'I'm building this business, this house, this empire for my children, for their future.' We work so hard in this Olam Ha'Zeh, thinking we're securing something lasting for our neshamah and for our descendants. But let me tell you, brothers, the Gemara is full of examples, and we see it in our own lives, too often, with heavy hearts, we see that yeah, I'm building this business for my kids. The first thing the kids do is sell the business or give the business to somebody else. Why? Their dream is not your dream. Sometimes your dream is their nightmare. All they want is the money. Yeah, what about my memory? Memory? Maybe the worms and the maggots, maybe they'll remember you as a good dinner. A nice dinner, a nice kosher steak. Took a year to eat you, what I mean is, what truly remains? What is the emes? What is the emes? Is it the business? Is it the wealth? Chazal teach us, "Ha'Olam kulo kulam b'yad Hashem", everything in this world is in the hand of HaKadosh Baruch Hu. When Hashem blesses a person with parnassah, with mammon, it's not just for themselves. It's a pekedon, a trust. The holidays are coming, my friends. There are poor families, anawim, who need our help. When a person dedicates their efforts and their mammon to Torah and mitzvos, especially tzedakah, that is the true legacy. That is what follows you to Olam Ha'Ba. Not the worms and maggots, chas v'shalom, but the merit of your good deeds. May Hashem grant us all the wisdom to build legacies of Torah and Yiras Shamayim.

28:48My dear talmidim, we often speak about how a person's actions in this world can have direct consequences, sometimes even in their own lifetime. The Gemara teaches us profound lessons about middah k'neged middah – measure for measure. We see how Hashem's divine justice often plays out, and sometimes, the punishment fits the sin in a very personal way. Consider this anecdote: Sometimes, people, even during their lives, they get punished from Hashem where their children forget them during their lives. A certain man came to the Rav one time and asked for some advice. The Rav said to him, 'You know, Baruch Hashem, you were blessed with some money. Why don't you give some money for some poor families? The Yomim Tovim are coming!' The Rav finished his words, making it clear what he felt was the proper course of action for the man. The fellow, however, was clearly not expecting such a direct request. "My dear talmidim, as Pesach draws near, our thoughts naturally turn to the mitzvah of ma'ot chittim, ensuring every Jewish home can celebrate properly. There was once a Yid in Eretz Yisrael, a ba'al bus, who found himself in a predicament. He had been approached by several needy families, yet he himself felt burdened. He went to a wise Rav for guidance. The Rav listened intently as the man expressed his dilemma. The Rav then gently prompted him, 'Pesach was coming. Why don't you give some money to these families?' The man, feeling overwhelmed, quickly responded, 'I just came for advice, no money, no money, just...' The conversation concluded, and the meeting was over. The Yid then went to his house, his nice apartment in Eretz Yisrael. As Leil HaSeder came, he found his two teenage sons playing sheshbesh and cards, and then sheshbesh again, back and forth. The father watched them, a mix of frustration and sadness beginning to brew within him. He longed to begin the holy Seder, to fulfill the mitzvot of the night, but his sons were completely engrossed in their game. He waited patiently, hoping they would finish on their own. But as the minutes stretched on, the hour for the Seder was well past, and they showed no sign of stopping. Finally, unable to wait any longer, he called out to them, trying to maintain a calm tone despite his inner turmoil."

29:43My dear talmidim, let's consider the complexities of Pesach night, specifically the challenge of engaging everyone at the seder. I heard a story about a ba'al habayit who, trying to start the proceedings, called out, "Guys, come on, let's have the seder!" He was met with the children's resistance, their sentiment being, "We're just having dinner, no more of the seder!" Now, granted, they're not so religious, but, you know, sometimes... The father again urged, "Come on, guys, stop with the game. Let's do the seder!" He thought, "Just a few minutes, a few minutes more." Alright, so he didn't want to get into a machloket. It's certainly not a good hashkafa to start the entire seder with an argument. So he waits and waits and waits. A few minutes turn into a few more minutes, and then even more. Fifteen minutes pass. He figures they'll surely come. But they don't come. What do you do in such a situation? This highlights the delicate balance between zerizut in mitzvot and maintaining shalom bayit. My dear friends, we often see how a lack of patience and proper respect can escalate into painful situations, even within a family. Let me tell you a story that illustrates this so clearly. There was a father, a good man, who was trying to gather his children for something important, perhaps for the evening minyan or a family seudah. He calls out to his sons, who are engrossed in their own activities, perhaps playing a game of sheshbesh, and he says to them, "My friends, come on. It's getting late." The sons, barely looking up from their game, retort, "Abba, five minutes." He waits, not for five minutes, but for forty long minutes. Forty minutes! Finally, the sons, with an air of complete indifference, call out, "Abba, stop it already! We'll get there! What's the big rush? Why should we feel like it right now?" At this, the father, his face flushed with indignation, responds, "You talk to me? You talk to me like this?!" he exclaims. And it was at that moment, brothers, that the father, his patience completely worn thin, and feeling utterly disrespected, rose from his seat. He walks over to them, overwhelmed by his frustration and a sense of authority disregarded. He takes the sheshbesh board, with all the pieces scattered, and flips it off the table, sending everything crashing to the floor. "Get to the dinner!" he shouts.

30:37...So the man starts to tell Rav Ovadia the whole tragic story. He says, "Rebbi, it was a terrible Chol HaMoed. Everything started because... I was thinking to myself, 'I built this house with my own hands!' For a second, I thought I was God. I kept thinking, 'I built this house with my own hands!' I got up, full of anger. I walked over to them, my sons, thinking I was the boss. I took the sheshbesh and flipped it off the table. When it came time for dinner, my two teenage sons... one grabbed me by one shoulder, the other by the other shoulder, and they threw me out of the house. They locked the door. And they went right back to the sheshbesh. And so, Rebbi, that's why I spent the entire Chol HaMoed outside, like a homeless person. I had nowhere to go!" My dear talmidim, we often speak about hashgacha pratis and the principle of midah keneged midah – measure for measure – how HaKadosh Baruch Hu conducts the world. Sometimes, the connection is so clear, it shakes you to your core. Let me share a powerful story from Maran Rav Ovadia Yosef, ztz"l: During Chol HaMoed, a certain individual came to Rav Ovadia Yosef, ztz"l, crying hysterically. He exclaimed, "Kevod HaRav, you wouldn't believe it! What?! I spent the entire Chag outside! I spent the entire Chag outside! I didn't even eat; I had nothing! I was outside like a homeless person." He recounted the entire story to him. Rav Ovadia Yosef, ztz"l, responded, "Okay, so why are you surprised?" He then proceeded to reveal the true reason behind this misfortune. "Maran asked him gently, "Do you recall, when I approached you before the Chag and asked for your assistance? There were several poor families in our community who desperately needed help; they had absolutely nothing to eat for the upcoming festival. And you, my friend, you refused. You told me you would not help. Now tell me, do you think HaKadosh Baruch Hu doesn't see? Doesn't listen? When you refused to care for His other children who had nothing to eat, what do you imagine would happen to your own sustenance?"

31:34We often hear stories that illustrate how HaShem oversees everything we do, how our actions have consequences, especially when it comes to middos and tzedakah. There was once a wealthy man who was very concerned about his own children, but not so much about others. He found himself in a difficult situation, perhaps his children were going hungry, or he was facing some other challenge. He went to the Rav, seeking advice and perhaps a blessing. The man was undoubtedly expecting the Rav to give him some guidance, maybe even to talk to his kids. But the Rav, knowing the whole story, responded with a profound question, saying: "Why are you surprised? I asked you to help some poor families that didn't have something to eat, and you said no. So HaShem says, 'Oh, you don't care about My other children having food? Then you're not going to eat either.' What? Middah keneged middah (measure for measure)! Why are you surprised? What do you think, HaShem didn't watch the conversation? He didn't listen? You didn't care that other Bnei Yisrael, other children of HaShem, went hungry? You thought your money in the bank was more important than their sustenance, right? You were content that the money stayed in your bank account, and the food stayed on your table, while others starved. Sometimes we mistakenly believe that if we hoard our money in the bank, it's going to save us, it's going to help us in our time of need. But the heiligeh sefarim teach us, particularly the Chovos HaLevavos in Shaar HaBitachon, that when a person works really hard making money, he often forgets who is truly the One making it all happen, who is the real provider. HaShem is the one who gives us the ability to earn a livelihood, and He expects us to use it wisely, to care for His other children. This is the lesson, my dear friends, that we must take to heart."

32:01And achieving such a level of closeness requires a profound sense of bitachon, a complete trust in Hashem for everything, even the most basic needs like parnassah, our livelihood. We often get so caught up in the physical world, forgetting the Source of all blessing. Take, for example, the mindset we sometimes have. Bnei Yisrael, who need to eat – are you not going to eat either, if you only place your reliance on the money in the bank, right? Okay, so the money stayed in the bank, and the food stayed on the table. Sometimes we think that if we keep the money in the bank, it's going to help us. The Ramban teaches that when a person works really hard making money, he forgets who is the One that is making it. Instead, he attributes all success to his own efforts, completely missing the hand of HaKadosh Baruch Hu. This is why bitachon is so crucial; it reminds us that all blessing comes from Above, allowing us to merit greater spiritual insights and a deeper connection, ultimately drawing us closer to that profound level of Ruach HaKodesh that we all aspire to. Before we delve into the challenging narrative of Korach, it is crucial to understand the profound spiritual level he once attained. We are speaking about a man who reached such a peak in his service of Hashem that he merited a divine gift, a spiritual insight that few ever achieve. One of the prime examples of somebody who followed Torah and mitzvot to such an extent that he had Ruach HaKodesh. Do you know what it is to have Ruach HaKodesh? Ruach HaKodesh means you have an idea of what HaKadosh Baruch Hu is thinking. You have an idea of what is going on in Shamayim. That is Ruach HaKodesh. My dear friends, you should strive for it. I promise you, it is truly a priceless gift. This incredible level of spiritual perception is what we are referring to when we speak of Ruach HaKodesh. And now, my dear friends, consider the paradox: even a figure like Korach, who ultimately challenged Moshe Rabbeinu, was blessed with this very gift.

32:54My dear friends, the incredible level of spiritual perception that is Ruach HaKodesh was not reserved only for the greatest tzaddikim of all time. We find that even those who later faltered were blessed with it. So, who possessed this Ruach HaKodesh? You know who had Ruach HaKodesh? Korach. Korach had Ruach HaKodesh. And through this Ruach HaKodesh, Korach knew that Shmuel, about whom the Gemara states he was like Moshe and Aharon together, would descend from him; Shmuel would be one of his descendants. This profound knowledge, this prophetic insight, was a source of immense confidence for Korach, fueling his conviction that his path was divinely ordained, precisely because such a holy soul was destined to emerge from his lineage. Good evening, my dear talmidim. We are learning tonight about Parshas Korach, a pivotal moment in our history. The Torah, through the lens of our Chazal, reveals something astonishing about Korach himself. The Midrash and Gemara tell us that Korach possessed an unimaginable fortune. He had actually discovered one of the three great treasures that Yosef HaTzadik had hidden away in Mitzrayim—a treasure so vast it comprised the entire wealth of the Egyptians! This immense wealth, brothers, bred in him a tremendous sense of self-importance and defiance, leading him to challenge none other than Moshe Rabbeinu. He was so convinced of his own righteousness, so blinded by his status, that he famously reasoned, as recorded in our sacred texts, why he believed he absolutely could not be wrong: Korach said, "There's no way I could be wrong in this debate between myself and Moshe. Why? If Shmuel HaNavi is destined to descend from me, there's no way that Hashem will kill me! Why? Because then Shmuel wouldn't be born!" Korach never thought that his sons wouldn't follow him. Why? Why did Korach never even think that his sons would ever betray him? Because the Gemara says, "Everybody followed Korach. Everybody followed Korach!" Why? He had a lot of money. And this, chevra, is a profound lesson for us all. People, sadly, are often swayed by appearances, by power, by immense riches. They saw Korach's wealth as a sign, perhaps, of his success, or even of Divine favor, and so they flocked to him. This incredible financial power, which Korach had amassed, not only blinded him to his own error but also drew such a massive following, making his challenge to Moshe Rabbeinu all the more formidable. But Hashem, in His infinite wisdom, showed us the ultimate truth. We will continue this discussion next time, b'ezras Hashem. Shkoyach.

33:41Now, Reb Yidden, let's talk about Korach for a moment. We know he was immensely wealthy, but the magnitude of his riches is truly astonishing. The Gemara and Midrashim discuss this at length. He had, to put it simply, lots and lots of money. In fact, he possessed as much money as all of Am Yisrael combined. You see, the tradition tells us there were three hidden treasures that Yosef HaTzadik concealed during his time in Mitzrayim, consisting of all the wealth of the Egyptians. Of these, Am Yisrael as a nation found one, but Korach himself, through some means, discovered another all on his own. This wasn't just some small fortune; it was an unimaginable sum. Can you imagine such personal wealth, even surpassing that of an entire nation? It gives us a sense of the man's worldly power and influence, which is crucial for understanding his challenge to Moshe Rabbeinu. ...We are learning about the tragic rebellion of Korach, a rebellion fueled by his immense pride and his vast material wealth. The Gemara in Sanhedrin (110a) teaches us just how incredibly rich Korach was. So he had as much money as the entire nation put together. That's how much money he had. He had seventy camels, seventy camels just to hold the keys to all of his safes. That's how much money he had. And the Gemara says he started giving money. He was a big ba'al tzedakah, gave a lot of tzedakah to all the Rabbanim. That's why the two hundred and fifty biggest Rabbanim in the world, they were on Korach's side. All the biggest Rabbanim, except Moshe Rabbeinu, were on Korach's side. And this, my dear friends, is a sobering lesson for all of us. Even the greatest of our Rabbanim, with all their Torah and yiras Shamayim, can be swayed by the allure of money, leading them down a path of rebellion against HaKadosh Baruch Hu's chosen leader. May we all learn from this tragic story and always prioritize Torah and truth above all material possessions.

34:31We spoke earlier, rabotai, about the powerful, insidious influence of money, how it can corrupt even the most righteous. We saw how the Gemara explains that with money, Korach bought opinions; he bought minds; he bought brains – he even bought his own brain, deluding himself into believing his wealth made him right. The Midrash teaches us that to show us money and possessions mean nothing, HaKadosh Baruch Hu... and we see this lesson profoundly in the story of Korach himself. Consider for a moment the people who stood with Korach, those who joined his assembly. Were they unlearned? Were they wicked? Now these Rabbis – they were not Resha'im; they were Tzadikim! They all had Ruach HaKodesh. They all prayed three times a day. They went to Mount Sinai. They heard HaKadosh Baruch Hu speak. Any of you heard HaKadosh Baruch Hu speak? So don't say you're more Tzadikim than them. Any of you see HaKadosh Baruch Hu's words in the sky? No, so don't say you're more Tzadikim than them. But guess what? They, along with Korach, are still screaming in Gehinom to this day. Why? Money. This is a stark reminder, rabotai, a terrifying lesson for all of us. No matter how great our spiritual accomplishments, how much Torah we learn, how many mitzvot we do, the lure of material possessions, the arrogance that can come from wealth – it can lead us astray, just as it did them. We must constantly be vigilant and remember the words of Chazal that 'wealth is a snare for its owner.' May HaKadosh Baruch Hu protect us from this yetzer hara.

34:58My dear Rabbosai, when we delve into the tragic rebellion of Korach, we must understand the fundamental flaw that led to his downfall. It was not merely ambition, but often that ambition is fueled by something far more tangible, something that can corrupt even the greatest minds. Money, Rabbosai. The Gemara says that because he gave money, he bought their opinion. He bought their mind, he bought their brain; he even bought his own brain. He thought that because he had money, that made him right, and money certainly went to his head. And the Midrash says, in order to truly prove that money doesn't mean anything – that the possessions of a person are utterly meaningless – it was crucial for HaKadosh Baruch Hu to demonstrate this lesson in the most vivid way. That's why the punishment wasn't limited to Korach and his immediate followers, but extended to every single material possession he had ever owned, teaching us a profound and enduring lesson about the true value of wealth. My dear students, we learn a fascinating and rather startling detail from our holy Sages regarding the ultimate fate of Korach and his congregation. When HaKadosh Baruch Hu punished Korach and his followers, the 250 prominent men, He not only opened up the ground to swallow Korach, but the Midrash says that every single material possession that belonged to Korach was also swallowed. This was to such an extent that if he had lent, or his wife had lent, a needle to her neighbor, for example, even that needle was immediately swallowed by the ground. The earth literally opened up and consumed all of Korach's belongings, no matter where they were located, ensuring that nothing of his remained above ground. This shows us the totality of the Middat HaDin, the measure of strict justice, in this unique punishment.

35:56The Midrash tells us a fascinating detail about the punishment of Korach and his entire assembly, rabotai. Even the smallest items associated with him were swallowed by the earth. For instance, concerning a needle that was borrowed from Korach, even if she didn't give it back yet, that needle was swallowed by the ground. Any possession that belonged to Korach, even if it was lent to somebody else, the ground opened up and swallowed it whole. Meaning that there was only one person that left this world with all of their stuff, and that's Korach. But him and his stuff are still screaming and being punished to this very day. This teaches us a profound lesson, rabotai, about the consequences of machloket and arrogance. When one challenges Moshe Rabbeinu, it is not just a personal failing, but a deep affront to Hashem Himself, and the punishment is eternal, rachmana litzlan. Talmidim chabibim, my dear students, this week's parshah, Parshas Korach, presents us with a most sobering and vital lesson. It delves into the dangerous pitfalls of ego and the misguided pursuit of honor, especially when conflated with material success. We see how easily a person can stray when they begin to measure their worth not by their adherence to mitzvos and yiras Shamayim, but by their bank account or social standing. This, rabotai, is because Korach erroneously believed that his wealth meant he was correct. Sometimes we mistakenly think that because we have a little bit of money, we know more than the rabbi. We even think we know more than the Torah itself. And that is one of the biggest mistakes a person can make. A person becomes arrogant as he starts becoming more successful, especially if he is young. This is a fundamental truth that our Chazal constantly emphasize. We must internalize that true wisdom, chochmah, comes from Torah and yiras Shamayim, not from worldly accomplishments. Such arrogance, particularly in youth, can lead to the gravest errors, diverting one from the path of emet and tzedek. May Hashem grant us all the wisdom of anavah to recognize where true authority lies.

36:55...This problem is compounded, rabotai, when the youth don't have proper Torah role models, but instead look to the world around them for inspiration, especially if his role models are celebrities. People look up to all of these celebrities and athletes, the most arrogant people on earth. And what do we see with these figures? We see fleeting success, a quick rise, and then, more often than not, a dramatic fall. Think about the many stars, the musicians, the athletes who were once at the peak of their fame and fortune... My dear talmidim, we see this pattern repeat itself countless times in life, especially when we talk about success and its pitfalls. if you actually look at their end versus where they are right now, you see that where they were in the beginning, there are two different pictures. When they were at their height, it looked great: a new car every other day, a new house, they were on different shows, they were in different movies. But then, a few years later, more or less, they end up becoming one of the permanent patients in one of these rehab centers, sometimes on a homeless list, sometimes an extra in a movie that no one even watches anymore. They become complete failures, chas ve'shalom. Why? Because Hakadosh Baruch Hu despises ga'avah. The pride of man is what will ultimately destroy him. For it is Hakadosh Baruch Hu who gave you money! He didn't give you money to be prideful with it; He gave you money to do good things with it. But if you use it the wrong way, who punishes you for that? Hakadosh Baruch Hu! We must always remember that all blessings come from above, and true success lies in humility and service to Him.

37:27Chaverim, we must open our eyes to the true consequences when we are not diligent in our mitzvah of tzedakah, when we fail to truly empathize with those in need. Consider the tragic reality: patients in one of these rehab centers sometimes find themselves on a homeless list, sometimes an extra in a movie that no one even watches anymore. They become completely destitute. Why? Because of ga'avah, pride! As the pasuk teaches us, "Before destruction comes pride, and before a fall, a haughty spirit." Hashem despises pride! And from whom did you receive all this money to begin with? He didn't give you money to be prideful with it; He gave you money to do good things with it. But if you use it the wrong way, who punishes you for that? It is Hakadosh Baruch Hu Himself who holds us accountable for every penny. We must always remember that all our possessions are merely a trust from Him, to be used wisely for Kiddush Hashem and to fulfill His will by helping others. My dear brothers, we are constantly reminded of the profound mitzvah of tzedakah. It is not merely about fulfilling an obligation, but about truly opening our hearts and wallets to those in need, and to the needs of the community. However, there's a crucial aspect to consider beyond just the act of giving. Now, sometimes people give tzedakah. They give to the beit knesset. They give to an organization, but they don't give enough. They give whatever they feel like. A person might say, "Listen, I give a lot of money." I used to say, "I give a lot of money!" And it's true, I did. Anytime somebody came to my office, two, three times a week, they got money. A thousand, two thousand, three thousand, five thousand – whatever amount felt appropriate at the moment. We think we are being generous, but HaKadosh Baruch Hu has a different standard. We must understand that true giving, giving what is enough, sometimes requires a different kind of sacrifice, a different perspective. And this is a lesson I learned firsthand, in a very powerful way.

38:28So he wasn't a Rasha. We see from this the immense zechut of a true tzaddik, and how HaKadosh Baruch Hu responds to their needs. Yet, even with such tremendous zechuyos, the responsibility that comes with wealth, especially for communal good, is profound. Let me share a personal anecdote that will lead us to a deeper lesson from our Sages. You know how it is sometimes when someone comes to you for a contribution: one time I told the guy, "No." So he stayed in my office for three hours until I said, "Yes." He didn't leave. Why? Because he knew it was just a matter of time before I told him yes. He was asking for a Sefer Torah, or perhaps funds for other mitzvos or communal needs. But HaKadosh Baruch Hu decided one day, "Okay, that money I gave you – it's Mine now. It's gone." Why? Apparently, he didn't give enough tzedakah from it. How do we know this principle? It's taught in the Gemara about one of the wealthiest individuals in Am Yisrael, none other than Nagdimon Ben Gurion himself. The Gemara in Taanis (19b-20a) tells us that Nagdimon Ben Gurion had immense wealth, but there was a time when he lost it all due to a famine, and later recovered it through prayer and rain. It teaches us a powerful lesson about the ephemeral nature of material possessions and the true source of our sustenance, reminding us that all we have is a trust from HaKadosh Baruch Hu, and He expects us to use it for Kiddush Hashem and to support Torah and mitzvos. Indeed, the Gemara in Masechet Ta'anit brings us to a fascinating narrative concerning a great tzaddik. at the time of the Beit HaMikdash, there lived a person by the name of Nagdimon Ben Gurion. Nagdimon Ben Gurion was an exceptional tzaddik; he is actually one of only a few people—I believe two or three individuals throughout history—for whom HaKadosh Baruch Hu miraculously stopped the sun in the middle of the sky for his benefit. Clearly, he was no rasha, but rather a man of immense spiritual stature. One would naturally assume that such a righteous man's descendants would be perpetually blessed with abundance. However, the Gemara continues with a profoundly poignant account, illustrating how even the most distinguished lineages can experience unforeseen hardships.

39:19Rabosai (Gentlemen), we often speak of the tremendous suffering that befell our people during and after the Churban Bayis Sheini (Destruction of the Second Temple). The poverty and the anguish were unimaginable. And the Gemara in Maseches Ta'anis, Daf Kof Amud Beis (20b), describes a truly heartbreaking scene that gives us a glimpse into those terrible times. Our Gemara there tells us that one day, Rabban Yochanan ben Zakkai and a few of the other tzaddikim (righteous men) see a woman looking intently through the feces of the horses that belong to the Arabs. He approaches her and says, "Lady, what are you looking for?" She replies, with great distress, "I'm looking for some barley so I could eat it. Because, Ribbono Shel Olam, I am starving to death." Can you imagine such a thing, Yidden (Jews)? A Jewish woman, a Bas Yisrael (Daughter of Israel), reduced to such a desperate state! Rabban Yochanan ben Zakkai, seeing her disheveled appearance, her clothes in tatters, her really, really long hair used to cover her body due to her extreme poverty, was deeply pained. He realized she was Jewish, as she spoke Hebrew. He then asks her, "Who are you? You speak Hebrew, you're a Jew, who are you?" And our Sages, zichronam livracha, teach us a profound lesson through a story that truly shakes the heart. Imagine the scene, Rabbosai: a time of famine, a time of utter destitution. And there, amongst the impoverished masses, is a woman whose state, whose appearance, is beyond words, she is barely recognizable as a human being. They say to her, 'Who are you?' Because they saw this woman was disheveled; her clothes had so many holes in them, she even had to use her really, really long hair to cover herself. That's how poor she was. She was looking at the waste of the Arab horses and donkeys, just so she could eat something. They ask again, 'Who are you? You speak Hebrew, you're a Jew – who could you possibly be?' She replies, 'I am the daughter of Nakdimon ben Gurion.' The people are aghast, oysgeharget! The very air is thick with disbelief. How could this be? The daughter of Nakdimon ben Gurion! The man whose name was synonymous with immense wealth, with unimaginable charity, with the very fabric of the Kehilla!

40:20...the very fabric of the Kehilla! They turned to her, their voices filled with disbelief and anguish, exclaiming: "You're the daughter of Nakdimon ben Gurion! How could it be? Your father was the richest man of the land! We remember the gift he gave you for your wedding! He gave you a million zuzim, a million zuzim! That's something like four hundred billion dollars! That's an astronomical sum of money! That was the gift he gave for your wedding! How could it be that you went from such a position, from such immense wealth, to this? To eating... you're even worse off than us! How is that possible?" They looked at her, truly aghast, waiting for an explanation. "Brothers, dear students, we are delving into a profound teaching from our sacred Gemara, which brings to light the intricate ways of HaKadosh Baruch Hu and the true essence of tzedakah. The narrative recounts the story of a man who experienced significant financial losses. His daughter, witnessing this turn of events, expressed her bewilderment, saying: "She says, 'Yes, my father lost all of his money.' 'Okay,' she continued, 'but what about your father-in-law? Your father-in-law also had some money.' He says, 'My father-in-law also lost all of his money because he was connected with my father. Once one is cursed, so is anyone who is involved with him.' 'Why is your father cursed?' she pressed. 'He gave a lot of tzedakah!' She says, 'He didn't give enough.' Now, my dear students, this statement, 'He didn't give enough,' after acknowledging that he gave 'a lot of tzedakah', is truly remarkable. It forces us to pause and reflect on our understanding of charity, doesn't it? We often find ourselves impressed by large numbers, by the sheer volume of giving. But the wisdom of our Sages, through this aggadah, hints at a deeper criterion, a spiritual accounting that goes beyond mere quantity. It suggests that while millions and billions may seem impressive, the measure of 'enough' might lie elsewhere..."

41:21You know, we often hear about tremendous acts of tzedakah and chesed, especially in times of need, like supporting a sick guest, or when a major donor gives millions to an organization. We hear, "This donor just gave four million dollars!" And everyone says, "Wow! What a tremendous act of generosity!" But the question is, what is the real story behind the numbers? What is the truth, the emet? Sometimes, even with such large sums, one might hear, "Didn't give enough?" Yeah, but he gave millions, billions, billions, millions! Good? Not enough, not enough! People are impressed by big numbers sometimes. But if you're a person of emet, you're not impressed by big numbers. Why? Because you know what emet is. Somebody came to Rav Aharon Leib Shteinman, zichrono livrakha, in Bnei Brak, and they brought him a detailed report about the community's finances, including a very large sum donated by a wealthy individual. So you see, my dear friends, when we speak about gvirim and their generosity, it's not just about numbers on a page. It's about the heart, the neshama, and the true mesiras nefesh. We were just speaking about how much four million dollars truly is, especially in Eretz Yisrael. And it reminds me of an incredible act of tzedakah that just occurred. We have here a gvir whose chesed is truly remarkable. This is one of the key donors of the organization; he just donated, with such heartfelt chesed, get this, four million dollars! Can you believe it? Four million dollars to give to the yeshiva! For chesed! Let's give him a nice bracha! You know, it's a whole thing, you know... Baruch HaShem! This is the kind of chesed that truly sustains our institutions and allows Torah to flourish. May Hashem bless him and his family with arichas yamim v'shanim, with bracha ve'hatzlacha in all their endeavors, amen.

42:21My dear students, we learn from the following episode about the true measure of a Gadol B'Yisrael, Rav Aharon Yehuda Leib Shteinman, ztz"l. After those individuals had presented their offer, and Rav Shteinman, in his profound humility and detachment from worldly matters, simply returned to his sefer to continue his learning, one of his devoted Talmidim, who had observed the entire exchange, approached him. He knew he had to try and convey the immense sum involved, pleading with his Rebbi, trying to regain his attention: "No, no! Kevod HaRav, Kevod HaRav! This is four million dollars! Four million dollars is a lot of money! In Eretz Yisrael it's even more; multiply that by almost four! We're talking sixteen million shekalim! You don't just ignore sixteen million shekalim! Kevod HaRav, this is four million dollars! May it be for bracha ve'hatzlacha!" The Talmid stood there, his words hanging in the air, contemplating his Rebbi's unwavering focus on Torah despite the colossal worldly opportunities that often presented themselves. It was a profound lesson in the true values of our Mesirah. My dear talmidim, we often hear incredible stories of gedolei Yisrael, and there's a particular incident involving our great Gadol Hador, Maran Rav Aharon Leib Shteinman, zechuto yagen aleinu, that truly elucidates a profound lesson. It concerns a wealthy individual who sought a special blessing from the Rav. He had pledged a truly immense sum – four million dollars – to support Torah institutions, and naturally, he desired to meet the Rav to receive a bracha in person. Let's return to the narrative surrounding this incredible encounter. So, when the donor approached, those around the Rav felt uncomfortable. They told the guy, 'Listen, the Rav doesn't feel well. He's old, you know, he's almost one hundred years old. He doesn't feel well.' After they left, one of the talmidim of Rav Shteinman who was there watched the whole thing. He says, 'Rabbi, you know, like, I don't understand, why did the Rav actually give the guy the bracha? I mean, for the Rav, four million dollars is a lot of money. Why didn't the Rav give him something more than just bracha ve'hatzlacha? Two words – the guy gave four million dollars, should he get more than a bracha ve'hatzlacha?' This was the question the talmid posed to Rav Shteinman, and it was in response to this very question that Rav Shteinman revealed a deeper insight into the true value of a blessing from a Gadol Hador.

43:18My dear students, we are discussing a very important principle in our understanding of tzedakah and the perspective of our Gedolei Yisrael. There was an incident with our revered Gadol HaDor, Rav Aharon Yehuda Leib Shteinman, zichrono livracha, concerning a very wealthy individual. This person had made a significant donation, and one of the students, perhaps a little surprised, approached the Rav and asked: "Why did the Rav actually give the guy such a bracha? I mean, from the Rav's own perspective, four million dollars is a lot of money! Why didn't the Rav give him something, you know, more than just bracha v'hatzlacha? Just two words! The guy gave four million dollars; shouldn't he get more than a bracha v'hatzlacha?" Rav Shteinman then turned to the student and said, "Listen, the way they talk about this guy—" "—you would think he had sacrificed his entire fortune! But the simple truth is, as many knew, this individual is sitting on a fortune of no less than a hundred million dollars. So, when he gave four million, he was essentially giving four percent of his wealth to HaKadosh Baruch Hu. Now, while every act of tzedakah is precious in the eyes of Heaven, the Rav had a very specific insight into this situation that explains his perspective. What do you think he meant?" Sometimes, my dear students, people come to us, you know, with a certain attitude, thinking they've done something extraordinary. They tell you, 'Rabbi, look at what I've accomplished, look at what I've given!' And you scratch your head, wondering what all the fuss is about. Take, for instance, a fellow who boasts that he has no less than a hundred million dollars. So, he gave four million dollars. So, he gave four percent to HaKadosh Baruch Hu. What's there to be impressed about? Hashem gave him a hundred million! He only gave four percent to HaKadosh Baruch Hu. Big deal! You're even lucky we're taking it! He should be saying, 'Thank you for even taking it!' Boy, is he doing anybody a favor? Hashem gave him a hundred million; he gave four back. He's lucky we're even taking it. Bracha Ve'Hatzlacha is more than he deserves. You want to get more than Bracha Ve'Hatzlacha? Give the ninety-six, and you take the four. Then you get whatever Bracha, whatever Hatzlacha starts dancing for you, he says. Then it's truly impressive!

44:09You see, my dear friends, there are those who misunderstand the very essence of tzedakah and hakarat hatov. They believe that by giving a small portion, they are bestowing a favor upon HaKadosh Baruch Hu or His representatives. But the truth, the emet, is quite the opposite. This individual, for instance, what does he truly deserve? He should say, 'Thank you for taking it.' Boy, is he doing anybody a favor? Hashem gave him a hundred million. He gave four back. He's lucky we're even taking it. Bracha V'Hatzlacha is more than he deserves. You want to get more than Bracha V'Hatzlacha? Give the ninety-six and you take the four. Then you get whatever bracha, whatever hatzlacha starts dancing for you. Then it's impressive. Only then, when a person gives with such an open heart, does their tzedakah truly become impressive in the eyes of Heaven and bring forth endless brachot. Many people come to me, they ask, 'Rabbi, I'm giving tzedakah, I'm supporting Torah, but I'm not seeing the bracha (blessing). I'm not seeing the success I anticipated.' And when you delve deeper, you often find a fundamental misunderstanding of what it means to truly give. We have the mitzvah of ma'aser kesafim, to give ten percent of our earnings to tzedakah. Some even go beyond, giving twenty percent, which is considered hiddur mitzvah (beautifying a mitzvah). But then you have someone who contributes just a small fraction, perhaps a mere four percent, and they expect the world. That's impressive? Somebody who gives all the money back to HaKadosh Baruch Hu to publicize the Torah? That's impressive? But he gave four percent! What does he want? He's lucky we're taking it, he says. That's the ish emet (man of truth). That's the emet (truth). If you think otherwise, you're still living a dream. This isn't about shaming anyone, chas v'shalom (Heaven forbid). It's about chinuch (education), about understanding what HaKadosh Baruch Hu truly expects from us. When we fulfill our obligations fully, with a lev shalem (complete heart), then we can truly expect the bracha. Until then, we must first address our own responsibilities. Let's strive to be ba'alei tzedakah (masters of charity) in the fullest sense, giving not just what's easy, but what's required and even more, out of true emunah (faith) and love for Torah.

44:55Listen, my friends, it's not enough to simply feel like you've given a lot. We have a halakhic obligation, a chiyuv. Sometimes people come to me and they say, "Rabbi, I gave so much tzedakah this year! I gave X amount of money!" And I respond, with all due respect, Emes, you call that kavod? You give X amount of money, but if that X amount of money is below what you're obligated to give anyway? What do you want? People say, "I give tzedakah! How come I'm still losing money?" Maybe you didn't give enough! You hear this all the time! People are shocked when things don't go their way, but they haven't even fulfilled their basic Maaser responsibility. You want bracha, you want parnasa? Fulfill your chovah, your obligation, first! Don't tell me about working hard; tell me about fulfilling your Maaser! My dear talmidim, we often speak about the mitzvah of ma'aser, of giving a tenth of our earnings to tzedakah. It's not merely a financial transaction; it's a declaration, an acknowledgment of Ribono shel Olam's constant beneficence in our lives. We think we're so clever, so industrious, that our success is entirely our own. But then, when it comes to giving back, you hear people saying things like this, trying to justify their limited contributions: "No, I gave a lot! I bought a Sefer Torah for sixty thousand dollars last year!" "Yes," you respond, "but how much did you make?" "What?!" they exclaim. "I made a million and a half!" "Okay," you clarify, "so sixty thousand? You're still in debt for at least another ninety thousand, just to give your ma'aser, to break even with your halakhic responsibility! And that's just the ma'aser responsibility! If you have a lot of money, more than this million dollars, you have to give even more tzedakah, beyond the basic ma'aser!" They'll argue, "What do you mean? I worked so hard for it!" And you must ask, "Did you, really?" Did you, really? Or was it siyata d'Shmaya, the Divine assistance, that guided your path, gave you strength, wisdom, and opportunity? Did you create the world, the resources, the people who bought your services? We are but vessels, my friends. Our wealth is a trust from Hashem, and ma'aser is the fundamental way we acknowledge that partnership. When we fail to give our full ma'aser, we're not just shortchanging tzedakah; we're deluding ourselves about the true source of our parnassah. We need to internalize that it is Hashem who gives us the power to make wealth, and it is to Him we owe our thanks and our generosity.

45:43Now, if a person works really hard to gain all of his material possessions, and then he looks at his accomplishments and says, "Really? You did it yourself? All by yourself? Hashem didn't do anything?" But that's the problem. We think we're doing the whole thing. And part of the reason is because people are so impressed by our success. We are so impressed by our success. We start tooting our own horn. We start thinking that we really are all that. You see the digits on your bank start going up. Ooh, wow! Oh, yeah! Look, I did this, I did that! This kind of thinking, that "I did this, I did that," is precisely the pitfall. It makes it incredibly difficult to remain humble, to remember that ultimately, it is Hakadosh Baruch Hu who provides all our sustenance and opportunities. We must never forget that every success, every blessing, comes from Him alone. We learn from our holy sefarim that the acquisition of material wealth, while not inherently negative, carries immense spiritual responsibility and challenges to one's middos. For, as we have observed, it often leads to a particular test of character, and this is what we mean when we say that meaning that it becomes very, very difficult to be humble when you have a lot of money. Now, a person can give to the tzedakah box – and indeed, we are commanded to do so – but if he doesn't give enough, he's not going to get that same blessing. It's very important for a person to know that HaKadosh Baruch Hu is the One that gave it to him. Now, if a person works really hard to gain all of his material possessions, if he attributes all this to his own strength and wisdom, rather than seeing it as a gift from Heaven, then the very abundance he acquires can ironically lead to a contraction of his generosity, making him less willing to share the bounty with others.

46:43My dear friends, Chazal teach us a profound truth about wealth and generosity. Many mistakenly believe that if they were wealthier, they would give more tzedakah. But often, the opposite is true. Increased wealth, sometimes, can actually harden the heart, and instead of making a person more generous, it is actually going to make him more cheap -- not more generous. People always say, 'No, no, if I had more, I'd give more.' You're a liar! It's not true. You have more, you give less. Proof: All of the non-profit organizations in the world are living from poor people. The vast majority of donations in the world are being made by people that are middle to lower class. You see, people might look at a large institution, a yeshiva, a kollel, a charity, and think it's sustained solely by a few wealthy benefactors. They might say, 'Oh, that big institution, it must be living off one or two major donors, perhaps a hundred-million-dollar gift from some tycoon!' But that's simply not the full picture, my friends. No, no... ...No, no. They might imagine that a yeshiva or a kollel is sustained by a single, massive donation. But that's a common misconception. In reality, everybody thinks, 'No, no, they're all living off that big hundred-million-dollar donation that he gave!' No, no, that's just part of what they do. The way they truly sustain themselves every month is from people sending twenty bucks, fifty bucks, a hundred dollars, or even a thousand dollars. It's not the millions, not the millions, not the millions at all. Sometimes those millions come with so many conditions, you regret the day you even met the guy, because those major donors often seek to control and dictate policy. They'll start telling you how things must be run. They effectively become your boss, tying every dollar to a string, and that's not real generosity. True tzedakah comes from a different place entirely. It's not about the magnitude of the donation, but the purity of the heart behind it. And it's often the people with less financial means who give with the fewest strings attached, for they appreciate the money less in terms of power, and more in terms of its ability to do good for the community...

47:39We've been discussing how the attachment to money, particularly for those with great wealth, can sometimes lead to the spiritual illness of kamtsan, or stinginess. This challenge often makes it difficult for them to give tzedakah purely. Let's consider a common scenario: A wealthy benefactor might approach you and say, "Listen! I'm going to give you a certain amount of money, but we have to spend a certain amount in this way and a certain amount in that way." In such a situation, he starts becoming your boss simply because he gave you a donation. So, the real tzedakah in the world actually comes from people who have less money, not from those with more money. And it's not because they don't need the money, but rather because they appreciate the money less. They are not as connected to it as the rich people are. This detachment from material possessions is a critical distinction, demonstrating a profound spiritual perspective on wealth. As the Gemara teaches, you give a person a hundred, he desires two hundred; you give him two hundred, he desires four hundred. The more a person strives to acquire wealth, and starts giving credit to themselves for that acquisition, the harder it becomes for them to part with it. And then they can become spiritually ill with the malady of kamtsanut, which is stinginess. The individual suffering from this spiritual illness is known as a kamtsan. We see this principle illustrated in everyday life. For example, when people go to dinner and the bill arrives, the way individuals react often reveals their deepest character. This brings us to a profound lesson regarding the perils of what it means to be a kamtzan. A kamtzan, that is, a truly stingy individual, sadly often becomes the first person suspected when, G-d forbid, any type of crime occurs. Why? Because such a person, driven by an insatiable desire for money and an unwillingness to part with it, seems to possess all the compelling reasons in the world to commit such a transgression. Conversely, someone who is known for their generosity is not necessarily going to be viewed with the same suspicion or motive. This teaches us a vital lesson about the power of our middot, our character traits, and how they define us in the eyes of both G-d and man.

49:04Indeed, my friends, it is precisely this perspective that explains why a kamtzan, due to his insatiable love for money, becomes as big of a target, naturally. If there's a robbery, the first person you look at is the guy that loves money, not the guy that merely has money. Rather, it's the guy that loves money, the fellow who is truly stingy. You ask, you know, when people go to dinner, and it is in these moments that his true colors shine through. He doesn't just object to paying; he actively calculates and obsesses over every penny, revealing the true depth of his affliction. This is why we so often witness the scenario where My dear talmidim, we learn from our Chazal (Sages) the importance of having an 'ayin tovah' (a good eye), a spirit of generosity, especially when dealing with others. Conversely, we must guard against the middah (character trait) of kamtzenut (stinginess), which can manifest in various ways. Consider a common scenario: a group of yedidim (friends) goes out to eat. If the bill comes to, let us say, three hundred dollars for five people, and everyone has sufficient means, one might expect a certain approach to settling the account. Instead of saying, "It's five people, three hundred dollars," and one person simply picking up the tab, or even splitting it evenly, one might hear, "I only owe twenty dollars and seventy-two cents." He then starts taking out pennies from his pocket, meticulously counting. He is not splitting it evenly among the five people as one might customarily do, nor is he simply picking up the tab, as a ba'al middos (person of good character) might. This is a small glimpse into the mindset of one who is excessively kamtzen (stingy), focusing on every single penny rather than the spirit of camaraderie and generosity that should ideally prevail amongst friends.

49:39Instead of acting like a gentleman, with a generous spirit, no, he starts splitting it! He'll say, "No, no, I had the steak, but I only had three bites, so I'm not going to pay the whole thing! I didn't have a Coke; I didn't have a drink!" He starts calculating exactly how much he spent. He'll insist, "No, no, I didn't even have dessert! You guys had dessert!" He manages to pay only $9.99. Everybody else had to pay for everything else! Why? Because he's so stingy! One time, we went to an event with a bunch of guys. And there, too, we saw this middah of kamtzenut rear its head. My dear talmidim, we often speak about the importance of emunah and bitachon, and rightfully so. But sometimes, it's the seemingly mundane aspects of life that truly test our middos and our commitment to Torah values. Let me share a story that illustrates a point many of our Chazal have emphasized: the danger of being overly attached to mammon – to physical money. We got to the door, and the guy started arguing with the people at the door, saying, "No, no, come on! It's too much money to enter, far too much money!" For fifteen minutes, there were maybe thirty of us. I was in the back, just doing nothing. I was wondering, "What's wrong? Why are we here for fifteen minutes? It's cold!" And all the while, the arguing with the fellow at the door continued, because he wanted to charge everyone five dollars! You're arguing for twenty minutes over five dollars! This is precisely what our Chazal teach us about the pitfalls of ta'avat mammon, the lust for money. It's not about the five dollars itself; it's about what it reveals about our inner world, about how much a person values money, perhaps loves it too much, or is even addicted to it. This seemingly small incident highlights a much deeper spiritual sickness, a lack of bitachon in HaKadosh Baruch Hu.

50:40Reb Yidden, we speak so often about middos and avodas Hashem, and how our inner world reflects on our actions. One of the most challenging middos to master, and one that can lead us astray, is our relationship with money. Sometimes people love money so much. They don't want to spend five dollars. Now, if you don't have five dollars, why are you outside? You should be home! You should be working to make those five dollars, for Hashem's sake! Why do you go out with no money at all? But now that you're out, I mean, you're arguing with the guy over five dollars? It's not... it has nothing to do with the money itself. It has to do with how much a person values money – values it too much, loves it too much, is addicted to it too much. I tell you, talmidim, this is where the spiritual danger begins, where the yetzer hara takes hold. Chas v'shalom! When a person reaches this level of attachment to money... Indeed, our Chachamim, of blessed memory, warn us about the immense spiritual dangers of an excessive pursuit of wealth, because a deep attachment to mammon can truly blind a person. When a person is addicted to money to that extent, he will commit every crime under the sun for the sake of money. He'll steal, he'll cheat, he'll lie, and he'll justify it. He'll rationalize it. He'll live perfectly comfortably being a thief and a liar, accusing the world of all the wrong and never accusing himself. This is a very common thing. This terrible phenomenon is not only widespread, but it also manifests in a profound hypocrisy where individuals point fingers at others for the very transgressions they commit.

51:33...transgressions they commit. And so, we find that people love to accuse others of the very crimes that they themselves are committing. Now, one of the things that the Ramban is trying to teach us here is that money is not something that you can take with you. But the Chachamim give an analogy, a mashal, to give a person an idea of how he should view life. There was once a person that got to Judgment Day and they accused him of a very heavy crime. Now, this person, he didn't really know how to defend himself, and... My dear talmidim, we often speak about the importance of cheshbon nefesh, of taking stock of our spiritual lives. Because ultimately, we all face a Din v'Cheshbon -- a day of judgment and reckoning. The Gemara teaches us about the gravity of this moment. It's precisely for this reason that the Torah hashkafah is given a person an idea of how he should view life. Indeed, the Midrash relates a powerful story that truly illustrates this point. There was once a person who got to Judgment Day, and they accused him of a very heavy crime. This was not some minor transgression, chas v'shalom, but a serious matter, one that carried immense spiritual weight. Now, this person didn't really know how to defend himself, and he felt utterly alone, completely overwhelmed by the gravity of the accusations. What did he do? He desperately sought assistance, turning to those he thought would stand by him, those he had invested his time and trust in, but alas, as we shall see, earthly friends often prove unreliable in the face of true spiritual peril.

52:28...earthly friends often prove unreliable in the face of true spiritual peril. And so, this poor soul, standing before the Heavenly Court, desperately sought solace and assistance from those he once believed would always be there for him. He thought, 'Surely, those I held dearest, those with whom I shared my life, will come to my aid now.' So he called his best friend, the one with whom he had spent the most time. This friend, mamash, they were inseparable for years, truly connected. He said, 'Listen, I've got this problem. I've got a case against me; it's really dangerous.' His friend said, 'Sorry, buddy. It was fun while it lasted. You're on your own here.' Imagine the crushing disappointment, the bitter realization that even your closest confidant abandons you when it truly matters. The person who was supposed to be there through thick and thin, the one you invested so much in, simply turned his back. The poor guy, completely let down by his best friend, now felt an even deeper despair. He thought to himself, 'Okay, nu, you know what? Let me call my other friend. He's a really good guy. I'll call him. Hopefully he'll help me out.' So he called his second friend. This second friend, he says, 'Listen, I understand you're in a jam...' My dear friends, we were discussing the profound lesson embedded in the story of this individual facing such a challenging din Torah, this legal predicament. As we recall, after his initial appeals, he was left feeling quite vulnerable. His first, most trusted companion, regrettably, could only offer partial assistance, not the full support needed for the actual court proceedings. And so, with a heavy heart, we see what transpired: Poor guy gets let down by his best friend. He says, "Okay, you know what? Let me call my other friend. He's a really good guy. I'll call him. Hopefully he'll help me out." And so, in his desperation, he calls his second friend. This second friend, upon hearing the predicament, says, "Listen, I understand you're in a jam." Ah, my dear friends, to merely understand a jam is one thing, but to provide the crucial yeshua, the salvation, is another entirely! Our protagonist, standing at a crossroads, awaited to see if this new outreach would bear fruit, or if, chas v'shalom, he would again find himself in the same difficult spot. Such moments, brothers, are where our emunah is truly tested, where we learn to look beyond the immediate human limitations and recall that above all is Hakadosh Baruch Hu, the Holy One, Blessed Be He.

53:19As the story goes, the friend, trying to offer some comfort and practical assistance to his troubled acquaintance, said, "Listen, don't worry about anything." However, he soon clarified the extent of his involvement, continuing: "but the best I can do is give you a ride to the courthouse. I'm not going in." The troubled fellow responds, "Yes, but I need a defendant!" The friend replies, "Look, now you're asking for too much! I may give you a ride, or you'll have to pay for an Uber. It's either an Uber, or I'll give you a ride if you wish. That's it; it's the most I can do. We'll talk on the way." Reluctantly, the troubled fellow agrees, "Alright, I'll take the ride, I'll take the ride, fine." But he still needs someone to defend him. Why? He doesn't know how to defend himself. It seemed like a desperate situation, did it not? He had a ride, but no one to speak on his behalf, no one to truly stand up for him. It's moments like these, chevreh, that we see the hand of HaKadosh Baruch Hu guiding us. Just when our protagonist felt most alone, when he thought there was no way out, Hashem sent a shaliach, an unexpected messenger of hope. All of a sudden, he receives a call. Good evening, everyone. We're going to delve into a profound mashal today, a parable that speaks volumes about ahavat Yisrael and chesed, and perhaps even our relationship with HaKadosh Baruch Hu. Imagine a scenario, a man is in deep trouble, chas v'shalom, facing a serious judgment. He's distraught, searching for someone, anyone, to stand by him. And then, he recalls someone from his past, a contact he hasn't thought about in years. So he thinks to himself, "...he's just a name. Oh, I haven't talked to this guy in a long time. You know what? Let's talk to him." He sounded quite down. He says, 'Hey, what's up? What's going on?' He responds, 'Hey, listen, I heard you're in trouble.' He asks, 'Yeah, how did you know?' He says, 'No, I heard. You know, word gets around. You need anything?' He says, 'I actually need somebody to speak up for me. Tell the judge that I'm really a good guy. I didn't do it.' He says, 'Listen, don't worry about anything.' And it was at this moment, my dear friends, that the true nature of their connection, and the deep chesed of the other individual, began to unfold. He wasn't just offering a word; he was offering everything. The man on the phone continued, expressing a level of commitment that truly exemplifies mesirut nefesh...

54:13I'm with you. I'll pick you up from the house. You don't need anybody else. I'll pick you up from the house. I'll take you to the courthouse. I'm going to write a letter ahead of time to all the judges that I know, everyone I know. We're going to go there. We're going to win this case. Because you're going to do all this for me? Yes, you're my brother. I love you. Brother, I haven't talked to this fellow in years. Okay, fine. No problem. The fellow's so happy. That is what is called the mashal, the parable. My dear chaverim, after contemplating this powerful mashal, the crucial question before us is: What is the nimshal? What is the profound lesson we are meant to absorb? The first friend he called, his best friend with whom he spent every minute, that represents money. It represents money we spend every minute of our lives chasing. We try to acquire more and more of it, so we can get a bigger house and then another house. This relentless pursuit of material possessions often consumes our thoughts and efforts, yet we must consider its true value. another vacation, a fancier watch, a nicer car, a newer gadget, and a grander home. We spend all our lives just chasing money, with very little genuine thought or introspection about how much energy and time we expend acquiring wealth, versus how much we truly dedicate it to the essential and valuable things in life, such as our family and the service of HaKadosh Baruch Hu. This is the first friend we devote ourselves to so entirely.

55:37My dear talmidim, we often speak about our tachlit ha'chaim, the true purpose of our lives, and the limited time we have in this Olam Hazeh. Yet, for many, perhaps for too many, we don't really take that into account. And why is that so? Because we're so busy chasing money, paying bills. We're like blenders. We just keep blending, and as soon as one batch is done, we put more stuff in, over and over again. You wake up in the morning, go make money, work, pay bills, go back home, eat, drink, go to sleep. The next day, you wake up, eat, and pay bills again. Day after day, day after day. You earn, you pay bills, you spend; you earn, you pay bills, you spend. And that, my friends, is the cycle of many people's lives for seventy, eighty years, until HaKadosh Baruch Hu calls them home. And that's all there is to it. This endless pursuit, this constant cycle, this is what the mashal of the blender illustrates. It's a life lived for the material, for the fleeting. And it is precisely at this juncture that our first 'friend,' money, addresses the person who has dedicated their entire existence to it. My dear talmidim, we often reflect on what truly constitutes our deepest connections, our most profound friendships in this world. Many of us mistakenly invest our energy and devotion into things that ultimately cannot accompany us beyond this fleeting existence. Let's examine the different types of 'friends' we encounter, starting with one that consumes so much of people's lives—they spend their whole life chasing after material pursuits. So, if money could speak, it would tell the individual: 'Listen, you spend your whole life with me; we're close. But once you leave this world, I can't help you. On Judgment Day in Shamayim (Heaven), you're on your own. It was good while it lasted, though; I'll remember you, but I can't help you.' That, my friends, is the first friend. The second friend is your family. And this second friend, our family, is certainly a mitzvah to honor and love. However, like all things in this world, even our commitment to family must be balanced within the framework of our spiritual obligations and the true purpose of our lives, as we see...

56:31My dear talmidim, we must always examine our priorities in this world. We speak often about our duties, our mitzvot, and our obligations. Our families are a blessing from HaKadosh Baruch Hu, a central part of our lives, indeed. But like all things in this world, even good things can become distorted, taken to an extreme that pulls us away from our true purpose, and when it comes to family, sometimes you actually end up spending some time with them. Sometimes, a little too much time. Sometimes you become one of the girlfriends. You are with your wife so much, you become one of the girlfriends. It's her, her friends, everybody else, and you are one of the girlfriends. You go to the mall with them to have coffee. Instead of going to learn Torah and doing something useful with your life, no, you want to talk with the girls, or you want to talk with the guys. Every day you are out, going to the movies together. Is this really the life of an eved Hashem, a servant of G-d? Is this what HaKadosh Baruch Hu expects from us? We are given this precious time in Olam HaZeh to build our spiritual edifice, to learn Torah, to perform mitzvot, to grow in yirat Shamayim. When the time comes, and we are called to the Olam HaBa, what will we have to show for all that time spent? What will be our chelek? We often speak about the friends we make in this world, and how they relate to us in life. But what happens when, chas v'shalom, a person leaves this world? We learn that even our closest companions have their limits. The first kind of friend, as you know, might offer some comfort during shivah, but their connection often fades quickly. Then there is the second type of friend, who expresses their love and devotion, but their help, too, is confined to this world. At most, the best-case scenario when a person leaves this world, they say, "Listen, we love you. We'll take you to the grave. We'll take the casket. We'll cry, we'll cry. We'll cry for a year. Take the casket, bury it. Kaddish." That's the most we can do. We can't help you over there. Why? It's one of those situations: we're still alive; you, you're finished. We can't help you over there. That's the second friend. These are the limits of the second friend, their ability to assist confined strictly to the physical realm and the present moment.

57:28My dear chaverim, we often speak about what truly counts in this world, what provides a lasting refuge when all else falters. We may think our possessions, our worldly connections, or even our reputation will stand with us. But the Gemara teaches us otherwise. Imagine a person in distress, and two friends offer fleeting comfort, but then, there is a third friend... The third friend who called him, excited to help him, declaring with sincerity, "I will defend you! I will fight for you! I love you!" This, my dear listeners, is the very Torah he has learned, the limud haTorah that became ingrained within his neshamah, the da'as Torah he acquired. This is the chesed he performed, the mitzvos he meticulously observed, the pure truth he pursued lishma. This is the only defense, the only true advocate that stands by a Jew, not for temporary gain or hollow praise, but eternally, both in Olam Ha'zeh and for the everlasting life of Olam Haba. ...you know that money is simply a tool, no different than a hammer. And just as a tool's effectiveness depends on the craftsman's skill and intention, so too, the true value of our actions depends entirely on the spirit with which they are performed. It is not the quantity, but the kavanah (intention), that elevates a deed. For, brothers, let us understand what truly endures and earns us merit: it's doka (specifically) the giving that was truly valuable, and the chesed that he performed which was genuine chesed - that he didn't do for the sake of kavod (honor), that he didn't do for the sake of earning himself a name. Real Torah that he learned, and real chesed that he did, all for the sake of the truth — lishma. That is the only thing that will defend him, both in Olam HaZeh (this world) and in Olam Haba (the World to Come). This is the eternal truth, yidden (Jews), the measure by which we are truly judged before the Almighty. This is what it means to be on the right road, a path paved with pure intentions and deeds.

58:15Indeed, the Gemara teaches us that there's a very famous mashal often repeated by our Rebbeim: if a person actually takes this mashal to heart and applies it to their life, they could arrive at a menuchah – a deep tranquility – perfectly comfortable and at ease, knowing that everything is going to be okay. Why? Because you're on the right road! Even if you haven't been until now, if you commit to be on this road, you're good to go. Why? You know that money is simply a tool, no different than a hammer. Just as a hammer is for putting nails in to build stuff, so too, we use money in order to build stuff. But what can you build in this world that you can take to the next world? A lot! ...a hammer for putting nails in to build stuff. So too, we use money in order to build stuff. What can you build in this world that you can take to the next world? A lot! You're going to use the money that you have to build l'olam (for eternity) in this world. It's worth it. It's worth the zechut (merit), and HaKadosh Baruch Hu will give you more of it. If you're going to use your money just to build houses, then HaKadosh Baruch Hu says, "Okay, you're just building stuff that's temporary." Now, there's a very famous teaching that relates to this, saying in regards to... So, my dear talmidim, we reflect on many customs in Judaism. And, saying, in regards to kaparah (atonement), what is its value when a person undertakes it? This is a lesson we learn from the teachings of Rabbi Akiva. There is a minhag (custom) that some Jews still keep, and some do not, that when a couple gets married, on their wedding day, they fast. It is a minhag; we did not do it. This tradition underscores the profound spiritual journey a couple embarks on as they establish their bayis ne'eman b'Yisrael.

59:44and generally speaking, not everybody does it; some people choose to do it. Now, a kallah (bride), consistent with the teachings of Rabbi Akiva, is getting married, and she and her groom, her husband-to-be, fasted all day. So, the chasunah is in full swing. Everyone is celebrating with great joy. The dancing is fervent, the atmosphere charged with simchah shel mitzvah. very quickly, they had a big celebration. Of course, in such a frum setting, there's no mixed dancing, no mixed anything; it's kodesh kedoshim. But now, at some point, the event is taking a break, so the kallah wants to get something to eat. So they give her a meal. She's excited to eat; she hasn't eaten the whole day. It's already night, and she's starving to death. She goes to her room. You know, she can't eat in front of people, so she goes to her room to eat, and she is truly looking forward to it, having fasted all day for her chasunah. She prepares to open the door, eager for this much-anticipated moment. ...She prepares to open the door, eager for this much-anticipated moment. She is ready, about to finally get that much-needed nourishment after a long and holy day. right before she goes through the door. She's about to enjoy a nice meal, after all the fasting and the intensity of her chasunah day. She's truly excited to have a meal. Her father, Rabbi Akiva, on the other hand, is not excited at all. Why is he not excited? Because he had ruach hakodesh, and he saw with ruach hakodesh that his daughter was going to die. He knew this terrible secret, even as everyone around him rejoiced. This tragic decree was to unfold precisely on the day she gets married.

1:01:09My dear talmidim, we continue with the incredible story of Rabbi Akiva and his daughter. We left off with the tremendous tza'ar (pain) of Rabbi Akiva, who carries this heavy secret, this gezeirah (decree). Now, the fateful day arrives. On the day she gets married, everybody's happy, and he hasn't told anybody. Everybody's happy, celebrating, siman tov, mazal tov, siman tov, mazal tov, and Rabbi Akiva is eating his heart out the whole time. He says, "Hashem, please, please, please, please, please!" But he knows he can do nothing. Why? The decree is already signed. He knows that at the end of the day, HaKadosh Baruch Hu is taking his daughter's neshamah up to Heaven—that's it, finished. He can only daven and wait for the terrible moment. The entire wedding hall is filled with simcha, with joyous singing and dancing, completely unaware of the gezeirah hanging over the young kallah. Rabbi Akiva watches, his heart breaking, knowing what is about to transpire. B'ezrat HaShem, rabotai, we continue our shiur on the profound middah of chesed and tzedakah. We were discussing the scenario of a truly righteous woman, who, despite her own hunger, encounters a poor, disheveled man asking for help. She finds herself without a penny, with no kesef in her pockets to give. Yet, she has food – her own precious meal. With immense self-sacrifice, she offers it to him, knowing full well she will remain hungry. The poor man, upon receiving the food, might exclaim, "Oh, food! Baruch HaShem! This is exactly what I need to sustain myself, to 'stock up'!" And so, she parts with her sustenance, thinking to herself, "I'll find food another time. HaKadosh Baruch Hu will surely provide." Such is the depth of her chesed and bitachon; so, while he was certainly happy for the immediate provision, his deeper unhappiness and general plight undoubtedly remained. Our attention now returns to this ishah kedoshah. Just as she was finally about to have her own meal, suddenly, a knock came at the door. She got up, still without having had a single bite, opened the door, and was immediately presented with another test, another opportunity to perform a mitzvah from HaShem. What an incredible demonstration of emunah!

1:02:07My dear talmidim, we learn a powerful lesson about the mitzvah of tzedakah and mesirat nefesh from a story that illustrates true compassion. We observe a scene where a poor fellow comes asking for money. The woman, seeing him, thinks to herself, "I have something, but it's not money readily available. There's no cash in my pockets. I don't have any money for him, but okay, here, take food." The poor fellow, surprised and relieved, replies, "Oh, food! Baruch Hashem! That's actually what I wanted to stock up with – to buy food!" So, with a heavy heart but a full measure of chesed, she gives him the food. She gives him her meager provisions, even though she herself is starving. But what can one do? The poor fellow looks so disheveled, so desperate. She hands him the food, thinking, "I'll find food another time, im yirtzeh Hashem." And so, with a heart full of emuna, she offers her last provisions, placing the needs of another above her own. This, my dear friends, is the essence of true chesed. We see here a profound example of bitachon in Hakadosh Baruch Hu. My dear students, we continue our discussion of the awe-inspiring deeds of the righteous, learning from the lives of our Sages and their families. We recall the daughter of the great Tanna, Rabbi Akiva, who found herself in difficult circumstances. After an extraordinary act of chesed and mesiras nefesh, having given away the last of her sustenance to a poor man, she quietly reflected on her situation. She thought, "At least I'll get some rest." And so, she handed the man his portion, and he went on his way. She then closed the door, a profound weariness settling upon her. She sat down, exhausted, and though her hair was already meticulously styled, she absently took a pin from it and stuck it into the wall, right next to the door. And there she remained, lost in thought, gathering her strength. A little while later, as she sat in that pensive state, a knock sounded at the door. Upon opening it, she was met with the incredible sight of her venerable father, none other than Rabbi Akiva himself. "Oh, Abba!" she exclaimed, her heart filled with joy and surprise. But his face was etched with worry, and he immediately questioned her, "How? How are you still alive?" Sensing his distress, she asked, "Abba, are you well? Are you okay?" He shook his head, pressing her urgently, "No, no. What did you do? Tell me everything you did." She then began to recount the day's events, explaining, "I came, intending to eat, but I ultimately did not." When he inquired about the food, she humbly revealed, "Indeed, a poor man came. He was in need of sustenance." "And you gave him the food?" Rabbi Akiva asked, to which she simply replied, "Yes, Abba. Yes."

1:03:02So, my dear brothers, imagine the scene. Rabbi Akiva, after his years of intense Torah study, finally returns home. His heart, undoubtedly, is filled with trepidation, having heard whispers of dangers, or perhaps, simply the natural worry of a father separated from his family. He arrives at his doorstep, perhaps a bit hesitantly, and then, a child's voice answers his knock, the door opening to reveal a sight that both astounds and relieves him: "What's going on?" she says as the door opens, and who does she see? Our father, Rabbi Akiva! "Oh, Abba!" she cries out in relief. He exclaims, "How?!" He looks at her, his eyes wide with shock and wonder. "How? How are you still alive?" "Abba, are you okay? Are you truly okay?" she asks, sensing his profound distress. He replies, "No, no! Tell me, my daughter, what did you do?" He insists, "Tell me everything you did!" She recounts, "I came to eat, Abba. I wanted to, but I didn't." He probes, "And what, pray tell, happened with the food?" "No, Abba, a poor man came. He wanted the food." "You gave him the food?!" Rabbi Akiva asks, a new wave of realization washing over him. "Yes, Abba. Yes, I did." Rabbi Akiva, still processing the miracle before him, presses her for more details, trying to understand the full scope of what transpired. The Gemara, my dear talmidim, tells us the incredible story of Rabbi Akiva's daughter. There was a gezeirah from Shamayim that she would die on her wedding night. Naturally, Rabbi Akiva was deeply concerned. After the wedding, to his immense relief, he found her alive and well. He asked her, "My daughter, what did you do differently tonight? How did you merit to be saved?" She replied, "What else did you do? Nothing. I just sat here. I've been sitting here for the last half hour relaxing, and that's it." So Rabbi Akiva looks behind the door, and he sees blood on the wall. He takes the pin out, and connected to the pin comes a snake through the wall. This snake, which was sent from Shamayim to kill her, was miraculously stopped! Rabbi Akiva then understood. Earlier, as she was eating her wedding meal, a poor man came to the door, and without hesitation, she gave him her entire portion. This act of genuine chesed and profound tzedakah, a true mesirat nefesh, was so powerful that it literally saved her life. This teaches us the incredible strength of tzedakah; it has the ability to overturn even a divine decree, protecting us and granting us life.

1:03:56We often wonder about the immense power of tzedakah, especially when we read stories from our holy Sages. But what kind of tzedakah are they referring to? What kind of tzedakah can truly effect a profound change in a person's life, or even in a Heavenly decree? Our Sages teach us that it's not merely the amount, but the spirit in which it's given, the mesiras nefesh—the self-sacrifice—involved. And from there, Rabbi Akiva states, "From here we learn: tzedakah tatzil mi'mavet." You see, when you give tzedakah, truly significant tzedakah—the kind that truly challenges you and compels you to break your own nature—it can even literally save your life. Even if there was a severe Heavenly decree that your time had come, when you perform such a monumental chesed, especially one that was genuinely difficult for you to do, it has the power to nullify that decree and save your life. That is how immensely valuable it is in the eyes of HaKadosh Baruch Hu for someone to break their own middos, their own character traits, for the sake of another Yid. This is the ultimate expression of ahavas Yisrael and brings about tremendous rachamim from Above. When we push past our natural inclinations, our comfort zones, our stinginess, or our desire for self-preservation, and truly extend ourselves for the benefit of another, that is when tzedakah transcends mere charity and becomes a transformative act, both for the giver and the receiver, unlocking boundless blessings from the Ribbono Shel Olam. We often speak about the tremendous zechus of tzedakah and how it can literally change a person's mazal. But we must understand what truly brings about that profound change. Now, if you give some homeless guy five dollars or a hamburger, don't expect that to necessarily change your life in a dramatic way right away. Why? Because in this generation, first of all, we're relatively rich in comparison to previous generations. Second of all, many haven't been fasting with the same intensity as our ancestors. Third of all, not everybody has the same nisayon (test or challenge) in their life. But the ikkar, the main point, is that this is to show us how much Hakadosh Baruch Hu values it when a person genuinely breaks their own negative character traits (middot). This deep work on ourselves, overcoming our inherent inclinations, is what truly builds a person and garners immense favor in Shamayim. And we see this principle exemplified throughout our history.

1:04:55Good evening, talmidim, it is a privilege to gather once again for a shiur on the eternal words of our Torah HaKedosha. We are discussing the narrative of Bnei Yisrael's confrontation with Midian, a critical moment in our history. The Torah reveals not just the physical battles, but also the spiritual machinations at play. To truly appreciate the depth of this conflict, we must turn to the insights of our Sages. Now, the Targum Yonasan says that when Bnei Yisrael went to war with Midian, the Midianite women, you see, were not merely passive bystanders. They were prepared inside their tents, adorned with all their jewelry and money, eagerly anticipating the outcome. Their thinking was devious: if their men were to fall in battle, they would still conquer Bnei Yisrael through a different kind of war – a war of spiritual corruption. They planned to entice them with material wealth, and then, chas v'shalom, with forbidden relationships, drawing them into sin and away from HaKadosh Baruch Hu. This was their cunning strategy to undermine us, even in defeat. Good morning, my dear students. We are continuing our discussion on Parashat Balak and the profound lessons it holds for us. We've seen the incredible treachery of Bilaam and Balak, but the Midianites took it to another level. Their plan was far more insidious than a direct battle. They understood the weakness of the human heart and how to exploit it. So, after their initial defeat, they formulated a new strategy. The women of Midian were positioned inside the tents with all of their jewelry, and all of their money was waiting for them. Indeed, they were prominently wearing all of this jewelry. And the reason for this is that they said, "Even if the Midianite people are going to lose the war in the field, we're going to defeat the Bnei Yisrael nonetheless. How? By enticing them with money, and then with the women. And then, their spiritual downfall would be complete, chas v'shalom!" This was the terrible nisayon, the great test that Klal Yisrael faced. It reminds us of the immense spiritual strength required to withstand such temptations. And this brings to mind the righteous Tanna, Rabbi Shimon ben Azzai, who was one of the greatest Tannaim. The Gemara relates that when he would immerse himself in Torah study, he would create such a spiritual fire that any bird flying over him would be burnt, as if it were a korban. This illustrates the power of Torah as our ultimate protection against the yetzer hara.

1:05:55My dear listeners, we often speak of the challenges Am Yisrael faced throughout history, and how the yetzer hara constantly sought to ensnare them. Picture this scene, for example: So, what happened? All the women—all the beautiful women—were waiting inside the tents, adorned with all of their jewelry. They knew that as soon as Am Yisrael, the Jews, went into the tents, they would see these women, and that would be it, the temptation complete. But, let us reflect on the spiritual fortitude of a Tanna like Rabbi Ben Uzziel. He was one of the greatest Tannaim, to such an extent, the Gemara says, that when he would learn Torah, he would create a spiritual fire. Any time a bird would fly over him, it would burn as if it was a sacrifice. This truly exemplifies the spiritual heights a person could reach through pure and devoted Torah learning. It is a striking contrast to the worldly temptations, and demonstrates the immense kedusha—the holiness—that Torah brings. So, Chazal teach us that even with such challenges, when Am Yisrael truly commits, HaKadosh Baruch Hu protects them in incredible ways. And what was the outcome of this incredibly difficult war, where the potential for spiritual downfall was so immense? The Chazal tell us something truly remarkable. That's how holy his Torah was. And he says that Am Yisrael, when they came back to Moshe Rabbeinu, they said, 'Not a single person died from this war.' This was a tremendous nes, a testament to their teshuva and the zechus of Moshe Rabbeinu's Torah. It demonstrated that despite previous failures, when they truly separated themselves from the temptations, HaKadosh Baruch Hu protected them physically and spiritually. It shows the power of kedusha even in the most challenging circumstances.

1:06:39...when Am Yisrael went out to wage war against Midian, after the terrible incident of Ba'al Pe'or. They understood the immense spiritual challenge that lay before them. The commentators discuss the tremendous mesirut nefesh and purity they had to cultivate for this mission. One of the Rishonim or Acharonim raises a profound question, "How could this be, how could they have entered such an environment and remained spiritually pure?" He explains that when they went into the Midianite tents, they knew one crucial thing: they understood they had already failed in the past. They knew they had already succumbed to the trap of the Midianites, which meant their mindset was, "Alright, we are here. We are going to collect the spoils, and then we are going to leave. We are not going to look at any of these women for even a second!" This unwavering resolve, this absolute commitment to the mission and to maintaining their spiritual integrity, is what propelled them. They approached the task with yir'at Shamayim and an understanding of their past vulnerabilities, ensuring they would not falter again. This, my dear friends, is the foundational lesson for each of us in our daily lives and careers. Just as Bnei Yisrael treated their mission with utmost seriousness and a clear objective, so too must we approach our own work. Reb Shmuel, Chaverim, we often speak about avodas Hashem in the Beis Medrash, in our davening, in our mitzvos. But Chazal teach us that derech eretz kadmah laTorah – proper conduct precedes the Torah. How does this apply to our daily lives, to something as mundane as our parnassah? Many people come to me for guidance, asking, "Rebbi, how should I approach my work? What's the secret to success in business or a new career?" The truth is, it's not complicated. It all boils down to an attitude of mesiras nefesh. This is how a person needs to treat his job. People always ask me for business advice or job advice, especially when they embark on new careers or jobs. Of course, your job must be perfectly fine, meaning it must be a kosher job, in line with halacha. But the way you have to treat your job, with dedication and focus, is the same way that Am Yisrael treated this mission. They knew they had to go win the war, to take the possessions, and give them to the rest of Am Yisrael for the Beis HaMikdash, and so on. They had a sacred job. They couldn't avoid it; it was their holy duty. That was an integral part of their war effort. It was not a side task; it was the main mission. Just like those soldiers, we must treat our daily work, our parnassah, with the same seriousness and commitment. We are not just working for a paycheck; we are fulfilling a cheshbon that HaKadosh Baruch Hu has for us in this world. Every task, every responsibility, is a mission from HaKadosh Baruch Hu.

1:07:26So, when we consider our professional endeavors, our parnasah, we must approach them with the utmost diligence and focus. Just like the artisan who understands that if they look away for even one second, their intricate work is over, so too must we be dedicated. This is how we're supposed to treat our careers, our jobs, our missions: you go to work, you do your job, you follow what you're supposed to do. If you're paid for nine to five, you work nine to five; if you're paid for, you know, nine to six, you work nine to six. Whatever you're doing, you're supposed to do. This adherence to our responsibilities is crucial in every aspect of our lives. So we understand, when one is engaged in their worldly occupation, there's a limit to how much energy and time should be invested. Your focus should be to fulfill your responsibilities efficiently, and then move on to your primary purpose, which is to serve Hashem. Therefore, for most tasks, you dedicate a specific amount of time, but not a minute more, not a minute less, unless it's a mitzvah to work this job. For example, if you're involved, you know, in writing a Sefer Torah—writing a Sefer Torah doesn't have a schedule. Or if you work on preparing shiurim, you're a maggid shiur. For that, there's no set clock-out time; it's a twenty-four-hour-a-day endeavor. Such holy work truly demands one's entire being, without reservation. It is unlike other occupations where one can punch out and forget about it. When you are involved in avodat Hashem, in serving the Almighty, the commitment is constant, a perpetual striving to bring glory to His Name, with every moment of your day.

1:08:07We've been discussing the fundamental importance of prioritizing our spiritual growth and family life over our professional pursuits. Remember, your job is for parnassah, not your sole purpose. Nine or ten hours a day for work is fine, but after that, it's done. Your time is precious. Perhaps you are in a key organizational role. You might feel too busy to even consider giving out shiurim on CDs, perhaps saying, "There's no time for that!" But I myself try to make time for it all. However, if you have a regular job – whether you work in the stock market, deliver newspapers, or work for UPS, doing stuff like that – you work for whatever your boss pays you for. If you need a little extra, a little more, fine. But within reason! As soon as you are done with this mission [your work], that's it, finished! Go and actually start doing what you're truly supposed to do in the world, which is to serve Hashem. That is our true purpose, our ultimate tachlis as Yidden in this world. Our parnassah is merely a means to an end, enabling us to fulfill our spiritual mission, not the mission itself. Indeed, we are allowed to work, we are allowed to make money, and we are certainly allowed to be successful. But that success, that work, it needs to have boundaries, a g'vul. It needs to know its proper place in the broader tapestry of a Yiddishe life. This is where many unfortunately make a crucial error, blurring the lines that should never be crossed. Go learn Torah. Go daven. Go raise a Jewish home. Go do that. Don't bring your job and your career and your obsession with money into the rest of your life. There are twenty-four hours in a day. Nine or ten of them belong to your job. No problem with that. Go work your eight or nine hours. But after that, your workday is finished. That's the g'vul we must set for ourselves. That's the chiddush – the profound innovation, the new understanding – of working for a mitzvah. It means knowing when to stop, when to put it away, and when to dedicate yourself fully to your ruchniyus, your family, and your community. Otherwise, you fall into the trap of never finishing, of letting the pursuit of money become an avodah zarah – a form of idolatry – rather than simply a means to an end.

1:08:57...of letting the pursuit of money become an avodah zarah – a form of idolatry – rather than simply a means to an end. And this, my friends, is exactly what we are discussing, this idea of knowing when to stop, when to draw that line, that g'vul. Because without that boundary, that's the mistake people make: they don't ever finish. That was my mistake on Wall Street. I never had a finish line. My schedule never ended; it was simply twenty-four hours a day. If I was awake, I was working. Now, it's still the case, but the difference is that now it's a mitzvah to work. Back then, it wasn't exactly a mitzvah. So, the point is that we are allowed to work, we are allowed to make money, we are allowed to be successful, but only when we recognize that our work and our material success are a means to an end, not an end in themselves. This requires being honest with ourselves. But we also have to be real with ourselves. Now, sometimes a person denies the truth. He simply thinks, "Ah, okay, this is nice, but you don't understand. You're obsessed with this stuff," and so on and so forth, as if I was born in the streets. Sometimes you tell people the truth, and they don't accept the truth because they think that they know better. Now, this week's parasha, Parashat Nitzavim, says that we are all standing before Hashem, united in our covenant, yet acknowledging the vast spectrum of individual choices and spiritual realities within Klal Yisrael.

1:09:58My dear brothers and sisters, we find ourselves delving into a fundamental aspect of human existence and our relationship with HaKadosh Baruch Hu. The Gemara and our holy sefarim discuss the diverse spiritual levels among us. There are all types of people in the world. There are people that are tzaddikim. There are people that are reshayim. And there are people that are somewhere in between, benonim. Halevai, we're all benonim. Halevai, we're all in the middle. It says there are certain types of people that are reshayim, but they do teshuvah, they become tzaddikim. This incredible power of teshuvah is truly a cornerstone of our Yiddishkeit. It offers hope and a path back even from the lowest depths. And it applies to all, from the simple Jew to the most elevated tzaddik. Yet, we must also understand that while HaKadosh Baruch Hu is merciful and always desires our return, there are nuances and specific conditions regarding the path of teshuvah that we need to explore further in our discussion. My dear friends, we often speak about the infinite mercy of Hakadosh Baruch Hu, and indeed, the gates of teshuvah are always open for those who genuinely seek to return. It is a fundamental principle of our faith that no matter how far one has strayed, G-d desires our repentance and offers a path back. Yet, my dear friends, our Chazal teach us a very difficult, but crucial, truth: that there are some instances, some specific conditions, under which this seemingly boundless mercy appears to be withheld. These are not easy words to hear, but they are words of truth from the Torah, meant to guide and warn us. The sifrei mussar describe this painful reality: certain types of tzaddikim who fall for some type of desire, and it becomes a shame. But either way, Hakadosh Baruch Hu always leaves the door open. If you want to do teshuvah, you always have a door open, except under specific conditions. There are certain types of people that Hakadosh Baruch Hu says about, "This person, I'm never going to forgive him. This person, I hate him." This is a profound and somber warning, my dear friends. It refers to a type of individual, perhaps one who has so thoroughly rejected G-d, or misled others, or caused such a deep chillul Hashem – a desecration of His Name – that they have effectively sealed off their own path to forgiveness. It teaches us the extreme gravity of certain transgressions and the importance of never allowing ourselves to reach such a spiritual precipice. The Torah itself speaks of such a state. Indeed, as we learn in Sefer Devarim, in Perek Twenty-Nine, it says...

1:10:55My dear talmidim, we gather today to reflect upon the profound impact of our actions and intentions, especially concerning the power of tefillah, prayer. We learn from our Sages that there are circumstances where even the most fervent acts of devotion may, chas v'shalom, be rendered futile. For instance, consider a person whose heart is not truly aligned with HaShem's will. Such a person, even if he prays on Rosh HaShanah, is tragically wasting his words. The Gemara teaches us that each person is allotted a finite number of words in their lifetime. Therefore, an individual who indulges in excessive and purposeless chatter, constantly speaking without genuine kavanah, is, in essence, squandering a precious divine gift and, spiritually speaking, engaged in self-destruction. Indeed, it is taught that even when such a person prays, he is merely further diminishing his spiritual merit. From a Torah perspective, one must distance oneself from such a destructive path. Who is this person of whom we speak? In Sefer Devarim, the Book of Deuteronomy, Chapter 29, it is written: Sometimes, chutz l'klal (may it not happen), a person might hear a strong message, perhaps a tochachah from a gadol or a maggid shiur, or even just a difficult event in their life that is clearly a wake-up call from HaKadosh Baruch Hu. And instead of taking it to heart, instead of making a cheshbon hanefesh, they sadly fall into the trap described in Parashat Ki Tavo, where it says, "Ve'haya b'shom'o et divrei ha'alah ha'zot" — "And it will be, when he, this person, hears the words of this imprecation..." Thinking to himself, "Ah, shalom yihyeh li, peace will be to me," they delude themselves into believing that the warning is not for them, that they are somehow exempt. But the Torah makes it clear that such a mindset only brings further spiritual degradation and distance from Hashem.

1:11:51When we listen to a `shiur Torah`, we must understand that the words we hear are not random. They are a direct message, a spiritual signal from Above, tailored precisely for each one of us. It is not for the person sitting next to you; it is for you. All too often, however, we find ourselves resisting this truth, when we should be taking responsibility. Instead of doing `teshuvah`, instead of saying, "You know what, maybe I should work on my generosity. Maybe I should work on my obsession with money. Maybe I should work on my modesty. Maybe I should work on whatever it is that `HaKadosh Baruch Hu` has just sent me a message about." I heard a `shiur Torah`, and the rabbi said this. That means that `HaKadosh Baruch Hu` wanted me to hear it. He is not delusional, thinking, "No, this rabbi is talking to everybody else except me." We must open our hearts and truly listen, recognizing that if a specific `middah` or `halakhah` is brought up, it is because we, personally, need to strengthen ourselves in that area. This is the essence of accepting the `Torah` as a guide for our personal growth and connection with `HaKadosh Baruch Hu`. My dear brothers, we often make a grave mistake when we listen to a shiur or hear a profound d'var Torah. The Yetzer Hara is quick to whisper in our ear, "This isn't for you. This applies to someone else, to the person sitting behind you, to your neighbor, to your colleague." But HaKadosh Baruch Hu does not send messages indiscriminately. When a message reaches your ears, it's not by chance. It is a direct communication, a personal summons. So, let me tell you plainly: if you are listening to a lecture, that means that HaKadosh Baruch Hu wants you to listen to it. That means that it's for you. It's not for him; it's for you. No, but why? Perhaps you think, 'I'm generous!' Apparently, not enough. Why? 'But I'm modest!' Apparently, not enough. Why? If the Rav mentioned modesty, that means you're not modest enough. That means you need to do something. If the Rav mentioned generosity, that means you need to do something. Every single word is meant for our personal growth, for our individual avodat Hashem. To dismiss it, to say 'it's not for me,' is to actively reject a divine opportunity for tikkun. HaKadosh Baruch Hu is speaking to you directly, and we must listen with humility and a readiness to change. Don't ever delude yourself into thinking a Torah message is for someone else; it is always for you.

1:12:42My dear brothers, let's take a moment to reflect on a fundamental principle of our avodas Hashem. When the Torah presents us with warnings, with tochachah or even words of mussar, we sometimes fall into a subtle trap. We hear these words, and we think to ourselves, "It's not talking about me." I'm talking about in general, all of us. If HaKadosh Baruch Hu sent you a message, that's for a reason. Don't be delusional, thinking, "Oh no, it's for everybody behind me. It's not for me." There's a message, but it's for everybody behind me, not for me. Why? Because if a person does such a thing, HaKadosh Baruch Hu says, if he hears these words of imprecation, and he fails to internalize them, truly believing they apply to others but not to himself, then he has truly missed the entire point. Each word of Torah is a personal message, a call to us, individually, to grow and to connect more deeply with our Creator. My dear friends, we often hear the yetzer hara whispering to us, or we observe a pattern in others who justify their spiritual laxity. They might present outward signs of observance, but inwardly, they operate from a flawed premise. The pasuk in Devarim (Deuteronomy), in Parashat Nitzavim, describes this dangerous internal monologue perfectly. What does such a person do? But he blesses himself in his heart, saying, "Peace will be with me, even though I walk as my heart sees fit." He says, "There's nothing wrong. I'm perfectly fine. I keep Shabbat the best that I can. I give whenever I get a chance." This is the epitome of self-deception, isn't it? This individual believes that their limited, selective observance is enough to ensure "peace" with Hashem, even while consciously following their own inclinations. Such an attitude prevents true growth and teshuva (repentance).

1:13:32My dear talmidim, we are learning about a very grave warning in this week's Parsha. The Torah describes a particular individual, one who hears the words of the tochachah (rebuke) and yet dismisses them. This person, in their heart, says to themselves: "i bought something that's modest according to some opinions. My sheitel is only two and a half feet tall; it's not three. I cover this once in a while. I give tzedakah here. I learn Torah once I get a chance. You know, I'm doing the best that I can; I'm fine. The Ribbono Shel Olam is talking to everybody else, not me. This Parsha is talking to everybody else, not me." Such a person, who says such a thing, who has such an attitude, is in grave danger. About such an individual, who acts with such hubris and self-deception, dismissing the warnings of the Torah and the Ribbono Shel Olam, thinking that they are exempt from accountability—about such a person, the Torah states... Hashem will not be willing to forgive him; for then Hashem's anger and His jealousy will smoke against that man, and the entire imprecation, all of the klalot (curses), the tochachah (rebuke) written in this book will rest upon him, and Hashem will erase his name from under the heavens.' This, my dear talmidim, is the severe judgment. We must understand the immense gravity of the Yamim Noraim, particularly Rosh Hashanah, which is truly Yom HaDin, the Day of Judgment. It is not merely a formality or an obligation to be fulfilled, as some might mistakenly perceive it. Unfortunately, there are those who approach this holy day with an entirely misguided mindset. This is the type of person who thinks he's perfectly fine, who's only going to the beit knesset on Rosh Hashanah to fulfill the obligation of praying, but he doesn't actually think his life is on the line. Such an attitude is so detestable to Hashem. A person thinks they're perfectly fine, saying, "No, I'm here and I'm okay. I'm okay. I'm fine. What do You want from me?" That type of attitude Hashem truly despises. This individual believes they are perfectly secure in their spiritual standing, dismissing the need for serious introspection and teshuvah. They do not tremble before their Creator on Yom HaDin, despite being in the very beit knesset on Rosh Hashanah, where we are meant to be pouring out our hearts, begging for a favorable decree for the coming year. They think: "What is there to worry about? I am a good person; I fulfill my mitzvos."

1:14:53...This attitude, which Hashem truly despises, reflects the mindset of a person who thinks that he's perfectly fine, and he's only going to the beit knesset for Yom HaDin, for Rosh Hashanah, just to fulfill the obligation of praying. He doesn't actually think his life is on the line. People go to the beit knesset on Rosh Hashanah, thinking that what I am doing is sufficient; that simply showing up is enough, without true introspection and fear of the Day of Judgment. Look, I did it last year. My dear talmidim, we see many people, even among those who come to shul on Yom HaDin, who have a deeply flawed understanding of what this day truly means. They might engage in various segulos, perhaps eat a sweet zgula or the head of a fish, convinced these physical actions alone guarantee a good year. But their hearts, their minds, are far from the true spirit of teshuvah and yiras Shamayim. They approach the momentous judgment of HaKadosh Baruch Hu with a casual indifference, almost a defiance. Such a person might say to himself, with a dangerous self-assurance, something like this: "Look, I did it last year. I did it the year before. I've been doing it for thirty years. Nothing ever happened. Oh, I'm still alive. All the rabbanim are passing away, but I'm still alive. Look, I'm alive! So I'll go to the Beis Knesses again this year. I'll go pray. Yom HaDin, Yom HaDin! Okay, good for you. Good for you, Yom HaDin. It's a powerful chizuk! I'll keep doing what I'm doing. I'm perfectly fine." This person goes to the Beis Knesses on Yom HaDin thinking there's nothing to be afraid of. Do you hear the casualness? Do you perceive the sheer lack of yiras Shamayim, the absence of true teshuvah in such a mindset? This is not the approach of a ben Torah, of someone who understands that on Yom HaDin, our very lives, our very connection to HaKadosh Baruch Hu, are literally on the line. He relies on his past good fortune, on segulos and superficial actions, rather than genuine introspection, heartfelt prayer, and a sincere commitment to change (teshuvah). This is a profound error, a dangerous path that blinds one to the gravity of the moment and the true meaning of the Yamim Noraim.

1:15:47He can't wait to go home to eat three pounds of sugar and honey, maybe a special segulah for a good year. He's going to bathe himself in honey this year. He thinks the honey is going to make his year good. He doesn't think teshuvah is going to make his year good. He thinks the honey is going to make his year good. He thinks that if he eats the head of the fish, or the sheep, or whatever animal he wants to pick, that's what's going to make his year good, not teshuvah. He doesn't think his life is actually on the line. So, while it's true, as the Yalkut Yosef discusses, we don't deliberately bring ourselves to tears on Rosh Hashanah simply for the sake of crying, thus avoiding a somber mood when we should be focused on accepting Malchut Shamayim, there's a far more dangerous pitfall. It's not about stifling genuine passion that might bring tears during prayer, but rather about guarding against a deeper spiritual complacency. To approach these awesome days with a casual mindset, or worse, with an arrogant conviction that one is beyond reproach, is a profound error. That, Rabotai, is an attitude that HaKadosh Baruch Hu hates. It's a delusional attitude where a person actually thinks that they're perfectly fine. Now, the more righteous a person is, the more they know Torah, you'll notice, the more scared they are of Yom HaDin. Their deep knowledge of Torah only magnifies their understanding of the true weight of Yom HaDin, leading to greater humility and earnest prayer. They recognize their own imperfections and strive for constant improvement, understanding that even the greatest tzaddikim stand in awe before HaKadosh Baruch Hu on Rosh Hashanah. May we all be granted the wisdom to approach these holy days with the proper reverence and a spirit of sincere teshuvah, ensuring we merit a Ketivah VaChatimah Tovah.

1:16:50Good evening, everyone. Tonight, we want to delve into a profound aspect of our avodas Hashem, particularly as it relates to tefillah during the Yamim Noraim. We know that Rosh Hashanah is a day of din, of judgment, but also a day infused with profound joy and emunah in Hashem's boundless mercy. There's a particular halakha and a deep spiritual concept we need to explore concerning our emotional state during these sacred moments of davening. Now, if you look at the Yalkut Yosef, which discusses Rosh Hashanah, it states that a person is generally not supposed to cry on Rosh Hashanah. You shouldn't intentionally bring yourself to tears on Rosh Hashanah without a specific, overwhelming reason. However, if you are in the middle of your davening, and during that moment you become overwhelmed with intense passion and spiritual yearning, and you find yourself unable to hold back the tears, as they well up and begin to flow... My dear talmidim, we often find ourselves in prayer, in davening, perhaps even feeling a sense of tranquility or routine. We are engaged in our daily tefillos, perhaps mentally going through the words, or even experiencing joy. But sometimes, something utterly unexpected occurs. Suddenly, without any apparent external reason, you might feel a catch in your throat, a shortness of breath, and then a tear starts to well up in your eye, and you start crying. The Arizal says this is a sign from Shamayim that at this moment your neshama is on the line. In the middle of prayer, you might feel content, even relaxed. But all of a sudden, in the middle of Amidah or during another part of the davening, you get a sudden rush of emotion, a catch in your throat, and a tear might unexpectedly emerge. This isn't just a random emotional outburst, my friends. This is a profound moment. As the holy Arizal teaches us, at that very instant, your neshama itself is in a critical state in the Heavenly courts, perhaps facing a judgment or a unique opportunity for elevation. It is a moment when the soul, in its pristine wisdom, senses a crucial juncture, and it cries out because it knows the truth of its position, its potential, and its challenge. Such a cry, a mitzvah in its own right, is something we should embrace and understand for its profound spiritual significance.

1:17:45So, when we speak about tefillah and avodas Hashem, it's not always about grand gestures. Sometimes, the most profound connections come in unexpected moments. You're standing there, perhaps in shul or just reflecting, and you lost your breath, all of a sudden, and a little tear came out, but you're not even sure why. The Arizal says that at that moment, your neshamah is on the line in Heaven. That's why you're crying. Why? Because your neshamah knows the truth. It doesn't know if it's going to make it. It doesn't know; that's why it's crying. That cry – that mitzvah – that type of cry, you should do it. This isn't a cry of despair, chas v'shalom. This is a cry of the soul yearning for its source, acknowledging its true state before the Ribono shel Olam. It's a sacred moment, a kiddush Hashem within your very being. And yes, for such moments, for such genuine expression of the soul, there is indeed a time and a place, as we've been discussing. My dear chaverim, as we approach the sacred days of Rosh Hashanah and Yom Kippur, we must engage in a profound cheshbon hanefesh. These are not merely holidays for festivities, but days of judgment and profound introspection. Our neshamos are truly on the line, and our approach to teshuvah must be genuine, from the depths of our heart. Superficiality has no place when we stand before HaKadosh Baruch Hu. But to force yourself to cry, to pretend that you're really sad – don't kid yourself. Not on these holy days. If, however, you're crying because you're getting closer to HaKadosh Baruch Hu, because your heart is truly broken from your transgressions, that's a mitzvah, a commandment, a precious offering. So there's a time and a place for every emotion. Now, the more righteous a person is, the more he understands the things that I'm talking about. Even if he doesn't fully feel it at every moment, he understands it with his mind, he can reason it, he internalizes the emunah. This deep understanding, this seichel hayashar, is precisely what distinguished the Gedolei HaDor, the great sages of our past. Their approach was one of genuine spiritual preparation, not superficiality.

1:18:45So often, my dear friends, when we prepare for the Yomim Noraim, we focus on all the external matters. We worry about what new outfit we're going to wear, what kind of kugel we're going to serve, or where we'll be eating dinner. We focus on the physical aspects, the mundane details, preparing our tables, preparing our homes. But is that truly preparation for the Day of Judgment? Is that how our ancestors, the true tzaddikim, approached these holy days? Absolutely not! And you'll see, my dear friends, that the truly righteous people, the chachamim of past generations, when they prepared for Rosh Hashanah, when they prepared for Yom Kippur, their preparation was very, very different. It wasn't based on a mere shopping list. It wasn't based on which shul they would pray in, or whether they would go this way or that way. They knew that their neshama was on the line. Whereas for us, the common folk, our preparation often revolves around far more mundane matters. We're busy with deciding on the new haircut, or what kind of meat dish will be served, or even just where we will have our festive meals – at this house or that house. That is how we often prepare for Yom Hadin. Now, it's a fascinating paradox, isn't it? In our daily lives, in the civil world, in the world of commerce and money, the more knowledge a person possesses, the more power they often wield, and perhaps the more intimidating they can seem. But in the spiritual world, it's quite the opposite. The deeper one delves into Torah and mitzvos, the more one truly understands Hashem's greatness and our own spiritual standing, the greater the sense of awe and even trepidation one experiences. It's a profound realization, my friends, that true spiritual knowledge brings not arrogance, but a heightened sense of reverence and fear of Heaven.

1:19:13We focus intently on the practical aspects of our lives, the gashmiyus. Preparing with boiling cuts. We're preparing what kind of meatballs you can eat in the afternoon. We're preparing where you're going to eat dinner, his house or her house. That's how we prepare for your din. Now, the funny thing is, the more a person knows, the more scared he is. But that's only in a spiritual world; in the civil world, in the money world, where knowing the rules actually brings comfort. There, the more you understand the statutes, the more secure you feel. And so we return to our initial question: why is it that, in the physical world, the more a person knows about the law, the more comfortable he is? The more you know about the IRS code, the more you're comfortable, even though receiving a call or a letter from the IRS in the mail, saying, 'Listen, we're auditing you,' is never truly a comfortable experience. If you know everything, you know all the laws, you know the loopholes, you know what you did and what you didn't do, you're perfectly fine. It's like, 'Yeah, come, no problem. You could be here for six months, six years—I'm okay.' But a person who knows the law of HaKadosh Baruch Hu, the more he knows, the more scared he is. How come this is so? This is the profound question we must delve into, my friends. How can it be that the more a person immerses himself in the sacred law of HaKadosh Baruch Hu, the more his awe and trepidation grow? What is the secret behind this seemingly contradictory truth?

1:20:17So, my dear talmidim, let's consider a mashal, a parable, to illustrate this distinction between the material world, which is often built on lies, and the world of emet, truth. In the world of business, for example, if you know the law of, let's say, the state, and you're in a construction business, and the state sends you a letter saying, "We're going to come on Tuesday to audit your operation," if you know the law, you're not scared. But even if you are a great talmid chacham, perhaps even considered the Gadol HaDor, the greatest rabbi in the world, and you have been leading the davening for Rosh Hashanah for thirty, forty, fifty, sixty, even eighty years – every year you're more scared. How is this so? This is precisely the paradox we are examining: the righteous person, despite their knowledge and closeness to HaKadosh Baruch Hu, feels ever greater trepidation. Why does greater spiritual knowledge lead to increased fear, while worldly knowledge often dispels it? This is a fundamental concept in understanding true Yir'at Shamayim, the fear of Heaven. My dear talmidim, we often speak about the concept of yiras Shamayim, the fear of Heaven, and how it is a fundamental aspect of growth in Torah. It's an interesting phenomenon, isn't it? We find that the greater a tzaddik, the more righteous a person becomes, the more profound their sense of humility and even fear before the Almighty. This seems counter-intuitive to some. One might ask, "If I am doing everything right, why should I be afraid?" How is it that if you are more righteous, you become more scared, yet in the world of money, you are never more afraid? Who wishes to offer an answer? The answer, rabotai, is that in the world of money, we are living in a world of falsehoods. It is easy to discern these falsehoods. It is easy to grasp that information. It is easy to circumvent the system. But in olam ha-emet, the world of truth, it is precisely the opposite. The deeper one delves into Torah, the more one recognizes the profound demands of truth, and how far short we fall, no matter how much we strive. The very essence of emet demands a constant reckoning, a profound sense of responsibility that only grows with greater understanding.

1:21:14It's this constant, deepening awareness of truth, rabotai, that truly defines our spiritual journey, in the world of Torah, it's olam ha-emet. The more you know about it, the more you understand the vastness of halacha and how much of it you are truly living, and conversely, how much you might inadvertently be violating this very emet. The more you immerse yourself in Torah, the more profoundly you realize the tremendous responsibility you bear to your Creator, and how, despite your sincere efforts, you are constantly striving yet falling short, no matter how righteous you are, no matter how much Torah you know. In fact, the deeper your knowledge, the more acutely you become aware of how much more could and should be done. This unwavering commitment to self-reckoning, this profound sense of falling short even at our best, is precisely what fuels the growth of a true tzaddik. My dear students, as we approach the Yamim Nora'im, the Days of Awe, we must reflect on the profound significance of Rosh Hashanah, known as Yom HaDin – the Day of Judgment. It is a day that fills even the greatest tzaddikim with trepidation. That's why the tzaddikim, when they arrived at Yom HaDin, got really scared. I'm reminded of the great mashgiach, Rav Aryeh Friedlander, zichrono livrakha, who served as a mashgiach in the Ponevezh Yeshiva. Unfortunately, he contracted a severe machalah – cancer – to the point that he could barely speak. But one year, despite his extreme weakness, he displayed extraordinary mesirat nefesh (self-sacrifice), insisting that he be present in the yeshiva for the holy day, so he could transmit the vital message for Rosh Hashanah directly to his students. This incredible example of devotion, even in the face of grave illness, truly shows us the power of our presence in the yeshiva on Yom HaDin. It is our absolute commitment and emunah that elevates our prayers and ensures they are heard on High, fulfilling the very essence of what we are praying for on Rosh Hashanah.

1:22:15My dear talmidim, let me share with you a profound story about one of our great gedolim, a tzaddik whose devotion knew no bounds. He was gravely ill, his body ravaged by sickness, barely able to move. Yet, his spirit remained unyielding; his desire to be amongst his students, to impart words of Torah, was paramount. He instructed his talmidim to carry him, along with his bed, to the yeshiva. He could not move, he could not do anything on his own, but his command was clear: "Bring me to the yeshiva!" The students all witnessed the Rebbe in this weakened state, and then he gathered his strength and imparted his profound message: "On Rosh Hashanah, my dear ones, this is what you are truly praying for." He taught them, through his very presence, that our prayers, particularly during these holy days, extend far beyond the mundane. We pray not merely for success in our endeavors, nor for increased wealth, nor for the comforts of this world. We pray for life, for health, for the strength to continue our service to HaKadosh Baruch Hu, and for protection from all illness. This, my friends, is the deeper meaning of our tefillot as we approach the Day of Judgment. Reb Yidden, we often think of tefillah, of prayer, as merely a means to an end for our physical and material wants. We daven for parnassah, for shidduchim, for success in our endeavors. But our tefillos are so much deeper than that, aren't they? They are about connecting to Hakadosh Baruch Hu, yes, but also about the larger picture of our lives, our very being, and our existence itself. Consider the profound suffering that can befall a person, even a tzaddik, a righteous individual. It compels us to daven for protection, for health, for spiritual and physical wholeness. So this doesn't happen to you. That's what you're praying for. You're not praying so you can pass the test. You're not praying only so Hashem can put a few more shekels in your pocket. You're not praying just so you can get a bigger house, a bigger kitchen, a nicer car, for people to like you, or to find a wife. It's not just that. You're also praying so you don't get cancer. This is especially poignant when we reflect upon the experiences of our Gedolim. When we saw the Gadol HaDor, may his memory be for a blessing, in his final days, struggling with the machala, the illness, delivering a shiur through such intense agony... it brings home the reality. It's not just about passing a test, or earning a few more shekels. It's about life itself, and the precious gift of health. We daven that we should be spared from such difficult trials, and merit good health for ourselves and all of Am Yisrael.

1:23:13My dear listeners, it's truly a profound lesson to consider the suffering of a tzaddik. We recount the words of that great tzaddik, of blessed memory. He spoke with such raw, spiritual emotion, expressing his anguish, crying out: "HaShem, what happened? The disease destroyed me! I am in a massive amount of pain!" And he was teaching us, saying, "Had I known last Rosh Hashanah that this was going to happen, I would have never slept, I would have never eaten, I would have never stopped crying, I would have never stopped praying!" These words, my friends, were uttered in his last Rosh Hashanah shiur, which he gave to his beloved students. This was after he already had the machalah, after he had already been diagnosed with cancer, the illness already ravaging his body. The sheer amount of pain he was enduring was immense; he recounted having to take, I believe, a dozen or perhaps even half a dozen pills just to be able to deliver that very lecture. And you see him crying, crying profusely throughout that shiur. It breaks your heart to witness such a sight. You see how this powerful man, this pillar of Torah and yirah, was reduced to such physical agony, yet his neshamah shone ever brighter. Even in that state, he continued to pour out his heart in prayer and Torah for us. Yehi Zichro Baruch! May his memory be a blessing for us all. My dear talmidim, we often speak about the preciousness of time, of every moment given to us by the Ribono shel Olam. We learn from our Sages that every breath is an opportunity for avodas Hashem. But sometimes, it takes a profound experience, a moment of deep hisbonenus, to truly internalize this lesson. I heard a powerful story recently, about a Yid who, tragically, found himself in a difficult situation. He was reflecting on his life, on what he would have done differently. He cried out in anguish, looking heavenward at the Ribono shel Olam, saying: "Hashem, what happened? The disease destroyed him!" He's in tremendous pain, and through his suffering, he's giving us mussar. He says, "Had I known last Rosh Hashanah that this was going to happen, I would have never slept! I would have never eaten! I would have never stopped crying! I would have never stopped praying!" What a powerful message, my friends! This mussar is for all of us, a call to reflect on our own lives and seize every opportunity the Ribono shel Olam gives us.

1:24:13My dear chaverim, we often speak about diligence and hishtadlut, about applying ourselves fully to whatever task Hashem places before us. So many times, we look back at situations and regret decisions made without sufficient thought or preparation, leading us to think, had we only known better, we would have never wasted any time had I known this was going to happen. The more a person knows, the more he can save himself from himself. But the problem is that sometimes we're so busy enjoying this world that we forget that we're here for a different purpose, and this forgetfulness can lead us to make choices we later regret. Especially when it comes to foundational matters like building a bayit ne'eman b'Yisrael, we must exercise the utmost wisdom and foresight. This is precisely why it's so critical to understand the significance of asking the right questions and doing proper investigation. My dear talmidim, we often discuss the wisdom and hashgachah pratis involved in shidduchim. Sometimes, a situation arises that beautifully illustrates the need for careful hishtadlus and proper guidance. What is that like? Once, a father wanted to find a shidduch for his daughter. A shadchan approached him and said, 'Listen, there's a young man, a true talmid chacham, a fine fellow. Why don't you consider him?' 'Alright,' the father replied, 'no problem.' So the father called the young man and said, 'Listen, I'd like you to go out on a shidduch date with my daughter, but before you take her out, I want to talk to you.' The young man agreed, and they arranged for him to come to the house a little early for their conversation.

1:25:13Good evening, my dear talmidim and chaverim. Tonight, I want to share a ma'aseh with you, a story that, im yirtzeh Hashem, will help us understand a deeper dimension of hachnasat orchim and savlanut. It’s a powerful lesson in patience and genuine welcoming. The story is told of a prominent Ba'al Bayit who was expecting a young man, a bachur, to come speak with him about a matter of some importance. The Ba'al Bayit told him to come to the house a little early, and, uh, we'll talk. So, the young guy comes in, comes into the house, and they sit down. And the young guy says, um, 'Do you have a cup of water?' The host, a Ba'al Chesed, responds, 'Sure, no problem!' And brings him a cup of water. After he drinks a little water, and after a couple of words, he says, 'Do you have, maybe, some coffee? Coffee?' Now, a lesser host might have been bothered, thinking, 'First water, now coffee?' But this Ba'al Bayit, a truly patient and understanding mentch, simply nodded. He understood that sometimes, people need a moment to settle, to feel truly comfortable, to be ready to open up. He brought the coffee, of course, because that's what true hachnasat orchim is all about. But the requests didn't stop there, chaverim. Oh no, they did not stop there, and that's where the real lesson in savlanut begins. My dear talmidim, we often speak about hachnasat orchim, the mitzvah of hospitality, and the importance of being thoughtful to our guests. Let me share a little anecdote that highlights this, and also brings out a point about kashrut. We had a fine young yungerman visit us recently, and after some pleasantries, we offered him something to drink and perhaps a light snack. He was very particular, as one should be, especially concerning separating milchig and fleishig. He had just finished a dairy item, you see, and was already thinking ahead. So, when we asked what we could bring him, he laid out his request quite precisely: "Sure, no problem, coffee. Get the gentleman a coffee. And with the coffee, perhaps some cake or a cookie? No, no, by all means, get him a cookie, some cake. Yes, cake and a cookie. After the gentleman finishes the cookie, the cake, and the coffee, perhaps some fruit? Fruit, yes, fruit. Perhaps some grapes or something similar. Something, you understand, to cleanse my palate with. Some of the grapes, for instance." He was articulating, you see, his need to cleanse his mouth after the dairy, as is appropriate before a meat meal, a principle we find discussed by the Poskim regarding halachot of kashrut. And then, just as soon as he finished, he continued, "It's good stuff, but now that I finished, I washed my mouth from the dairy with the fruit. Any chance you guys maybe made some lunch, some meatballs or something? Pasta or some rice maybe?" Of course, we were delighted to oblige! "Yes, we made some lunch. Okay, nu, you come eat lunch." A beautiful testament to both careful observance and the joy of hosting.

1:26:12So, after the dairy meal, the ba'al habayis (host) turned to the tzaddik and said, "Please, help yourself to some fruit. It is, of course, proper halakha to cleanse the palate with a parve item before moving on to a meat meal." He presented a platter. "Of course, no trouble at all. Please, help yourself. We have grapes, apples, strawberries, whatever you'd like." After he finished, he then said, "This is excellent, but now that I've cleansed my palate from the dairy with the fruit, is there any chance you perhaps made some lunch? Perhaps some meatballs or something, or pasta, or some rice?" The ba'al habayis responded, "Yes, we did prepare lunch. Please, come join us." And so, the tzaddik graciously accepted the invitation and joined them for the meat meal, continuing his incredible display of simple faith and trust in HaKadosh Baruch Hu. My dear friends, we were discussing the importance of hachnassat orchim, of welcoming guests, and the extraordinary lengths to which a true tzaddik will go. There is a fascinating maaseh that perfectly illustrates this point. A certain individual found himself as a guest at the home of a great gaon, a renowned scholar. So they sat down to eat lunch, and as he was partaking, he inquired, "But surely you made lunch for us?" He continued, "That means there must be dessert, correct?" The generous host replied, "Certainly, we will give you the dessert." Now, obviously, this individual didn't come to my house, because at this point in the story, he was already elsewhere. But this tzaddik was indeed offering him some dessert as well. After he finished his dessert, he then proceeded to rise from the table. The host, with his characteristic warmth and unparalleled middos, then turned to his guest with another offer of hospitality. He understood that true hachnassat orchim means tending to every need.

1:27:10You see, the guest simply does not grasp the magnitude of his imposition. He doesn't think it's a big deal, not at all. He might even have the audacity to say, "What's the big deal? After all, don't you have a good glass of wine, a little small glass of red wine? You know, one of those, like Chardonnay, something that costs a lot of money? Just a little, you know, nice, right, right in the afternoon! Ha'Rav has some yayin because Mincha finished! Wow, tired, he showed me where the bed is, and..." he expects me to just sleep outside? What kind of hospitality is this? He doesn't understand that he's completely overstepped his bounds, demanding such luxuries when he's already been offered a place to rest, albeit outside. So the young man, completely bewildered by his egregious misstep in the shidduch encounter, innocently asked, 'What did I do wrong?' It was clear to everyone present, except him, that his actions were deeply inappropriate and a profound lack of derekh eretz. And this, my dear congregants, brings us to a crucial point about basic etiquette in our community. The father, seeing this profound lack of understanding, simply couldn't tolerate it anymore. The father takes him by the ear—a reaction, by the way, I would have already had over that coffee incident we discussed. Anyway, he takes him by the ear. He says to the young man, 'Here's the bed outside!' And the young man, clueless, responds, 'What do I do? What? What? You mean you guys don't host any guests here?' The father retorts, 'Guests? What guests? Go guest somewhere else! You came for a shidduch!' The young man, still missing the point, asks, 'What? What do I ask for? What, you want me to pay you for it? I'll pay you for the cookie and the cake! What's the big deal?' He truly doesn't think it's a big deal. Do you see, my friends? He genuinely does not understand the gravity of his actions, believing it is merely about the cost of a cookie. It's a fundamental misunderstanding of the entire concept of shidduchim and the respect due to a family, a true lack of derekh eretz that is simply astounding! Now, to truly drive this point home, and to illustrate how absurd his thinking is in our sacred context, let's imagine this scenario differently. Let's say this same young man wasn't on a shidduch. Let's say he walked into a fancy hotel restaurant...

1:28:00Good evening, my dear Yidden. It's truly a zchus to be here with you all this evening, to delve into the depths of our holy Torah. We're discussing today the importance of da'as and siyata diShmaya in every aspect of our lives, particularly when it comes to bein adam l'chaveiro, our interactions with one another. We've been analyzing a difficult situation one young man found himself in recently, where despite his best intentions, things went awry. And when he realized the gravity of his missteps, the first thing he did was reach out for guidance. He was utterly disheartened, and in his despair, he cried out to his mentor: He says, "Shalom, Reb Yehiel, what did I do? It's all wrong!" Now, everybody here, do I have to ask you what he did wrong? Or do you understand what he did wrong? It's clear as day, isn't it? But sometimes, my friends, when we're so close to a situation, we miss the obvious. Okay, so you know what? Just to make sure, let's play it a different way. Let's say the same guy didn't go for a shidduch as we discussed. Instead, he went to a restaurant in a hotel lobby. You know these hotels, some of them have some really nice restaurants. My dear talmidim, we often speak about Hashem's hashgacha pratit, His individual providence over each and every one of us, a truly profound concept. Sometimes, to truly appreciate this, we can reflect on parallels, even from our everyday experiences. Consider, for a moment, the meticulous service one might receive in a fine establishment today. For instance, he goes to the hotel lobby. There's a restaurant there. He asks, 'Can I have some water?' The waiter replies, 'Certainly, sir. Here you go, sir.' The waiter then asks, 'Anything else? Perhaps some coffee as well?' 'Yes, coffee too,' he confirms. 'Certainly, sir. Here's your coffee.' A mere moment later, they inquire, 'Perhaps you'd like some dessert?' Indeed, they present him with a comprehensive menu. 'What dessert would you prefer, sir?' they ask. Observe how they don't even address him by name; everything is 'sir.' And what follows? The utmost attention to his every whim, his most specific requests, his desire for a particular dessert, warmed just so, exactly to his liking. My friends, if mere human beings, for the sake of commerce or reputation, can offer such dedicated and personalized service, kal v'chomer (how much more so) HaKadosh Baruch Hu (the Holy One, blessed be He)! If a human waiter anticipates needs and caters to individual tastes, imagine the infinite chesed (kindness) and hashgacha pratit with which the Ribbono shel Olam (Master of the Universe) attends to each one of us, every single moment of our lives. His care is beyond all measure, anticipating our deepest spiritual and physical needs even before we articulate them. This seemingly simple interaction in a hotel lobby can serve as a powerful mashal (parable) to remind us of the boundless Divine love that surrounds us.

1:28:47My dear talmidim, allow me to share a little anecdote that happened to me just the other day, something that illustrates a point about diligence and attention to detail. I found myself in a store, and a very eager salesperson approached me. He began, as they often do, by presenting his wares: "Respect, sir," he said. "What do you want, sir? We have eighteen different cakes from sixteen different countries. Which one do you want, sir?" I wanted the cheesecake, but not the regular cheesecake – the one with the cookie in it and the chips in it, over there. Not that one with that cookie, the other cookie. But can you make it a little warm for me, because I like it when the cheese melts a little bit? Can you make it a little in the microwave, for a little bit, two seconds?" "Sure, sir. No problem, at your service, sir." I... And so, my request was quite specific, as you can hear. It reminds us that sometimes, we need to articulate our needs precisely, just as Chazal teach us in various contexts regarding davening or halakha. But that, talmidim, is a discussion for another time. For now, let us continue our study of Masechet Berachot. My dear chaverim, we see in Parashat HaShavua and throughout the Gemara how often our Chachamim teach us through meshalim, through stories. So, let’s consider one such scenario, a simple interaction that carries a deeper lesson. Imagine a guest, having just received his dessert, a lovely cake, and the waiter brings him the cake, he then remarks, "I saw that gentleman over there; he had some fruit." This sight sparked a thought in the customer's mind, and he decided to make a similar request to the waiter.

1:29:23My dear talmidim, we see from this passage a remarkable illustration of chesed, of selflessness, albeit in a secular context. We're discussing the middos - the character traits - that one must cultivate, and how even in the mundane, we can learn profound lessons. Consider this parable of the overly solicitous servant, so eager to please his master, anticipating every whim, even before it is voiced. It's a vivid picture of hiddur mitzvah, of going above and beyond. We previously heard how he arranged an entire meal and the finest wines. But the master, perhaps testing him, or simply having a genuine craving, continued to make requests after already receiving his meal and the finest wines; so, after he had some fruit with his cheesecake, the master, still not fully satisfied, then asked, "Can I get some fruit, too?" The servant, ever so eager, immediately responded, "I thought you were never going to ask, sir!" With that, he goes and starts running around, saying, "Sir, I have procured the best apple in town for you, sir! Sir, here are the apple and the grapes." But even with this, the master, perhaps probing the servant's dedication further, expressed, "Listen, I am still somewhat hungry. Even with all this fine food you've provided, is there any chance you prepare some meatballs, some rice, sir?" Observe the master's persistent requests, and the servant's unwavering readiness. It's a lesson in dedication, my friends, a lesson in giving beyond what is expected, much like we are expected to serve HaKadosh Baruch Hu with similar enthusiasm and devotion. This readiness, this zerizut, to fulfill every desire, is truly a middah worthy of contemplation and emulation.

1:29:49My dear talmidim, the Gemara teaches us about the great mitzvah of hachnasat orchim, welcoming guests. Sometimes, a host's eagerness to provide goes above and beyond, as we see in this mashal often related by Reb Shmuel. Imagine a weary traveler arriving, and his host, overflowing with enthusiasm, immediately declares: "I already know what you want, sir. I know! We're friends, sir, we're friends. It's like I was born with you in the same body! Sir, I already got the... The meal is already being cooked for you! It'll be ready in two minutes! I ordered it for you; it's on me, sir." The host then brings him a meal. As the traveler began his meal, the host, not content, pressed on. He then insisted, "No, you must have some wine! The best wine!" He exclaimed, "Look, the whole wall!" He opened a hidden panel in the wall. It was all glass, filled with different bottles of wine from 1912 all the way till now. "What kind of wine do you want, sir?" And so, my dear talmidim, this host, with all his elaborate preparations, awaited the traveler's choice. But what do you think the weary traveler truly sought? What was his fundamental need after such a long journey? My dear talmidim, we were just discussing the immense importance of derech eretz and hachnasat orchim – proper conduct and welcoming guests, which are foundations of our holy Torah. Imagine, if you will, two scenarios, two different encounters a weary traveler might have. In the first place, he was unfortunately met with such indifference, such coldness, that he was simply turned away without a second thought. But then, baruch Hashem, he came to a second establishment. Here, things were different, outwardly at least. He was allowed in, welcomed, and after settling in, at the end, he says, "I just want to know, where is the bed?" And the attendant responds, "The bed is in room 504." Now, my friends, what is the difference between these two distinct interactions? Think about it carefully. On the surface, both seem to fulfill a need, yet one surely leaves a much different impression on the soul. Let us delve deeper into this matter, for there is a profound mussar haskel here, a lesson in ethical conduct, that impacts our daily lives and our service to Hakadosh Baruch Hu.

1:30:31My dear talmidim, we often speak about intention, about kavanah, in our avodah. What brings us to a particular place? What is our true purpose in being there? Let me illustrate this with a simple, yet profound, story that highlights the difference between superficial reasons and the underlying truth of our actions. Imagine two scenarios involving a customer: One of them threw him out. The other one said, 'Sir, it is room 504. Thank you very much for coming. Please come again.' What, then, is the distinction between these two scenarios? Superficially, one might say the difference is merely payment: in one instance, he does not pay; in the other, he does. That is the apparent difference; you either paid for the food or you did not. However, that is not the primary reason I share this anecdote with you. The truly significant difference lies in this: it is perfectly fine to come for the food if that is your sole intention, for that is the purpose of a restaurant. You came to a restaurant to eat, so enjoy the food; that is what you are paying for, that is what you are there for. However, it is not appropriate to come solely for the food if your primary reason for being there is for a shidduch appointment, or if you are there for a business meeting and your focus is diverted. This teaches us a vital lesson, my friends: our intention, our kavanah, must always align with the true purpose of our presence. Just as one would not confuse a beis medrash with a dining hall, so too must we ensure our spiritual focus is clear. May HaShem grant us the clarity to always act with proper kavanah, for His name alone.

1:30:58so, to reiterate this crucial point regarding kavanah in practice: you can certainly order food and enjoy the food if that's what you came for. Indeed, you came to a restaurant to eat; so enjoy the food! That's what you're paying for, that's what you're there for. However, it's not appropriate to come solely for the food if your primary reason for being there is for a shidduch appointment, or if you're here on an important meeting and your focus is diverted. This understanding helps us maintain our true purpose. Good evening, everyone. We often speak about the importance of spiritual pursuits, and sometimes people misunderstand this to mean we must shun all physicality. But that's not the Torah's way. Olam HaZeh itself is a gift, and there is certainly a place for enjoyment within it. Perfectly fine to enjoy materialism, money, and all the other things in the world, however, if that's the only reason you came to the world and have no greater purpose for your existence, then you're missing the entire point. Consider the sheer magnitude of Hashem's creation. When we truly contemplate it, it becomes clear that there must be something far deeper than mere self-indulgence. It's simply illogical to believe otherwise, when you consider the scope of creation. but does anybody here actually think that HaKadosh Baruch Hu created ten to the eighteenth power of stars in the universe? Just think about all the types of galaxies, suns, moons, atmospheres, and different weather systems! We're talking about forty thousand different types of fish that we know about! And that's just a tiny fraction of the biodiversity on this planet!

1:31:52My dear students, my dear friends, let us for a moment contemplate the sheer grandeur of Hakadosh Baruch Hu's creation. Look around you, look at the immense world He crafted: over two million species on Earth that we know about. Different types of looks; no two faces are the same, no two fingerprints are the same. Some with beards, some without; different religions; some people hate you, some people love you. There is only one true Torah, but many false ones. You think He did all of that just for you to have some Twizzlers? You think He did all of that for you to come in and eat some potato chips? Is that the grand purpose of it all? Surely not! The Master of the Universe, Baruch Hu, created such an intricate world, with all its astounding diversity, for a much higher calling than mere material pleasures. No, my friends, He has a deeper plan for each and every one of us, far beyond the fleeting temptations of this physical realm. My dear talmidim, is this truly the tachlis of our existence? Hashem created such a magnificent world, such intricate laws, such profound Torah and mitzvos... and for what? Is it all just for the mundane, for the transient? Do you truly believe He orchestrated the entire universe, gave us neshamos kedoshos, just so you could pick up dog poop in the streets, to collect a paycheck to pay some bills – perhaps even three times because you forgot you paid it? No, no, my friends. This cannot be the whole picture. So tell me, you think He did all of that just so you could actually buy a car from Ford for a discount, or from Dodge? Or maybe you want to go to the Germans and buy some Mercedes? Is that what you came to the world for? Or maybe He got you to come to the world so you can work for Qualcomm or UPS and tell people you make a good living, and... and then what? Is that the sum total of a person's life? To boast about one's salary, to acquire more and more material possessions? Is that truly the kavod Shomayim, the honor of Heaven, that Hashem seeks from us? No, my dear yiddishe neshamos. Hashem has a much grander plan for us, a plan of eternal significance, a plan deeply intertwined with our avodas Hashem and the study of His holy Torah.

1:32:46My dear talmidim, as we approach the Yamim Nora'im, it's crucial to pause and consider: what is the true purpose of our existence? Many people live lives focused on purely material pursuits. They might say to themselves, "I'm 'Middle-class, but I'm on the way to upper.'" Or they'll enumerate their worldly possessions and responsibilities: "We only have two dogs, but three kids" — or maybe three dogs and only one kid, you know? Is that what you came to the world for? The kids, and the dogs, and to pick up poop in the streets? Is that what you actually think? Did Hashem do all of that just for you to pick up poop, to collect a paycheck, to pay some bills—perhaps even the same phone bill three times because you forgot you paid it already? Is that why you came to the world? If this is the extent of our avodah, our spiritual work in this world, then what argument, what zechut, do we bring before the Ribbono shel Olam? What justification can we offer for another year of life, another breath, another moment to exist in His world? We must present a deeper, more profound argument for our continued presence, especially as we stand before the heavenly court on Hoshana Rabbah. Good evening, talmidim. We gather once again to delve into the profound depths of our Torah and gain insight into how we ought to live our lives. We are given this precious gift of chayyim, of life. What then, does it truly signify? What is its ultimate tachlis, its purpose? Because if that's all we occupy ourselves with—means, if that's all we occupy ourselves with—paying bills, picking up poop, eating dinner, and then going to sleep—then, obviously, we're not giving HaShem much of an argument for why He should grant us another year, let alone another minute. But if you arrive at Rosh Hashanah with a real argument of a chayyim (life) dedicated to Torah and mitzvot (commandments), a life of kedushah (holiness) and ma'asim tovim (good deeds), then you have truly utilized the precious time HaShem has given you. This is the essence of our existence, as our Sages teach, 'The world was created for the sake of Torah and ma'asim tovim.' May we all merit to live such a life, amen.

1:33:47My dear talmidim, we just spoke about the emptiness that leads people to meaningless pursuits. Now, let's consider the legitimate needs we do have in this world, as physical beings created by Hakadosh Baruch Hu with a neshama (soul) within a body. We all recognize that: I need to do stuff. I need to eat because I'm a human being. I need to make money because I need to pay for the food for the human being that I am. I need to have a house so I could live somewhere and not live in the streets. It's perfectly fine to do stuff, but not to make your life all about it. If your life is all about materialism, then your life is simply meaningless and truly devoid of ultimate purpose. And this is why, my friends, when life becomes only about these material pursuits, people are left with such a void that they will... ...people are left with such a void that they will pursue anything to fill it. They seek thrills, danger, and fleeting excitement to distract themselves from the fundamental emptiness within. That's why today you see many, many people risk their lives for no reason. They jump out of planes. They ride all types of bikes at three hundred miles an hour. It seems like they risk their lives with bungee cords and bungee jumps, and they shoot this and they shoot that. They just simply do a bunch of really ridiculous things. Why? Because that's what they came for – nothing. They desperately try to find meaning in extreme experiences, but it's a false sense of purpose, a momentary rush that quickly fades, leaving them even more hollow than before.

1:34:41Without genuine connection to a higher purpose, they are utterly lost. There is no purpose to their lives. They might exclaim, 'My life is football!' and thus risk their lives for the sake of the sport. Or they might proclaim, 'My life is solely about this adrenaline rush!' so they pursue whatever will get their adrenaline going. They will jump out of a plane. They will climb a mountain, instead of simply looking at pictures of it. They actually want to do these things because their lives are meaningless. Therefore, they feel compelled to risk their very existence for no genuine reason; they seek to fill that gaping hole with momentary thrills that inevitably leave them even more empty than before. My dear friends, we've discussed how crucial it is to live a life imbued with true purpose, especially as we prepare ourselves for the Yamim Noraim. It's a profound mistake to view our time in olam hazeh as merely an opportunity for fleeting pleasures or endless material accumulation. If we succumb to the emptiness of such pursuits, then chas v'shalom, we risk losing our way, taking unnecessary spiritual dangers, and ultimately arriving at Rosh Hashanah feeling unfulfilled and unprepared. The Torah, with its deep wisdom, calls us to a higher standard, to recognize the divine spark within us and the immense potential of every moment. But if your life actually has a meaning, if you understand that there's more to life than this materialism, then you'll appreciate your life and you won't risk it. You won't waste it. And you'll see that all of the things that you want to do, most of the time, they're perfectly allowed. You just have to prioritize them differently. This understanding, my friends, is fundamental to living a wholesome and Torah-true existence. It doesn't mean we abandon the world; on the contrary, it means we elevate it. We are not expected to renounce all worldly engagement, chas v'shalom. Rather, we are taught to infuse our daily activities with kedusha and direction, making sure that our actions reflect our ultimate goal. It's about finding the right balance and ensuring that our pursuits align with the ratzon Hashem.

1:35:32My dear chaverim, we often find ourselves wrestling with the delicate balance of worldly pursuits and our spiritual obligations. Hakadosh Baruch Hu has given us a clear directive, not just to exist, but to elevate our existence. Some might mistakenly think that a truly religious life means foregoing all enjoyment, embracing an austere detachment from this world. However, the derech HaTorah is far more nuanced than that. It teaches us that engagement with the world, when channeled correctly, can become an instrument for kedusha. It's perfectly fine to work, perfectly fine to get married, and it's perfectly fine to have fun, as long as it's a part of your priority and not the sole priority. This is the mistake that we make on a day-to-day basis. If we take the words of rebuke from the Torah and apply them to our life, then we can arrive at Rosh Hashanah prepared perfectly and understand that we have accomplished a genuine spiritual ascent. We will have something tangible, something meaningful to present before the Heavenly Throne, knowing we embraced Hakadosh Baruch Hu's will wholeheartedly, not just with a passive 'live and let live' attitude, but with active dedication. This is how we truly fulfill our purpose, brothers, for ourselves and for all of Klal Yisrael. My dear students, as we approach the Yamim Noraim, the Days of Awe, we must reflect deeply on our purpose. The context of Rosh Hashanah, as we discussed, demands an introspection into our connection with the material world and our spiritual duties. It is a time when we acknowledge that we are not the masters of our own destiny, but rather instruments in a grander plan. We are here to fulfill the will of HaKadosh Baruch Hu. He is the One Who desires for us to act in this world, and we are committed to doing so. But if we are simply going to say, 'Shalom li, I'm perfectly fine. You live and let live. I know what I want, and I believe HaKadosh Baruch Hu understands me,' then it is better off to not even bother. Why? Because I am already telling you: You do not have to go to Sha'arei Shamayim to find out what the decree is; the decree is already here. The Gemara states that HaKadosh Baruch Hu despises people like this and considers such spiritual apathy a grave affront to our covenant. This is precisely the attitude we must strive to eradicate from our hearts during this sacred time of judgment, for true teshuvah demands active engagement and a yearning to align ourselves with the Divine will.

1:36:29My dear talmidim, as we approach the Yamim Nora'im, it is crucial for us to reflect on our spiritual state and make a true cheshbon hanefesh. We've spoken at length about the importance of teshuvah, of returning to Hashem with a full heart. A significant part of this process involves evaluating our relationship with the olam hazeh, the material world, and specifically with parnasah, our livelihood. When we allow the physical to overshadow the spiritual, when we lose sight of our true purpose, that's when we encounter real spiritual peril. Because, you see, when we don't take responsibility for our spiritual growth, we risk letting other forces take over. People who give up on themselves effectively decide that they will run the show. So, one of the ways that a person can save themselves during Rosh Hashanah is by working on every one of the things that they see as connecting them to the material world, as we've talked about money extensively. This attachment, this overwhelming focus on the physical, can become a real yetzer hara, a powerful evil inclination that pulls us away from kedushah. We must be extremely vigilant and understand our own tendencies. And this brings us to a very practical point regarding the tools and temptations of our generation. Unfortunately, my dear talmidim, we cannot ignore the pervasive influence of the material world and its distractions in our times. Many find themselves deeply entangled in the allure of the olam hazeh, especially when it comes to technology and the constant pursuit of wealth. More than I would prefer, unfortunately, addressing this is just necessary for people today. People are very connected to it, very addicted to it. It's very important to know your own limits, to know your own limitations. If you have a hard time using your money for Torah purposes, it's a very, very bad thing. It's something that's called ma'as. Ma'as means it's something Hashem hates. This isn't merely a personal preference or a matter of minor concern; it is a profound spiritual failing in the eyes of the Ribbono shel Olam.

1:37:27My dear friends, when it comes to fulfilling the mitzva of tzedakah, we must approach it with thoughtfulness and discernment, not simply out of habit. We have discussed this before, and it bears repeating: it is despicable when a person is stingy regarding matters of Torah. Moreover, it is important to know that just donating blindly to some big Jewish organization, simply because they are Jewish, does not fulfill the mitzva of tzedakah either. As we have talked about in the past, you have to make sure that you investigate; you know what you are doing, and that you are not just donating blindly. I know that people like to donate during holidays, but, sadly, much of that money – I would say ninety-nine percent of what is donated in this manner – is, in fact, a complete waste of money. It is precisely this kind of undirected giving that we must be wary of, for tragically, so much of our hard-earned funds are diverted to channels that offer little to no lasting spiritual benefit. Baruch Hashem, we delve deeper into the profound wisdom of our Torah. We've spoken at length about the importance of dedicating our lives to things of true value, to building ourselves spiritually. It's so easy in this Olam Hazeh (this world) to get caught up in fleeting pursuits, in the hustle and bustle that distracts us from our ultimate purpose as Yidden (Jews). So often, when we chase after worldly desires, it often goes to a bunch of purposes that are purposeless. So you have to evaluate these things. You have to understand that there is a lot more to life than the material, a life dedicated to Torah and mitzvot. Now, last but not least, I haven't shared a ma'aseh (story) in a while, so I'll tell you another one. And then everyone here may ask whatever questions they wish. During these next few days, leading into the Yamim Nora'im (High Holy Days), you're going to see some people you didn't see throughout the whole year. Now, people ask all the time, especially during these crucial times of introspection, how do we truly discern the path of emet (truth)? How do we know if our spiritual guides are leading us in the proper direction, in the way of Hashem? This is a question that frequently comes up: 'How do I know if my rabbi is a servant of Hashem or a servant of people?' And sometimes, it's genuinely tough to tell.

1:38:28My dear talmidim, a crucial question often arises in our journey of avodas Hashem: how do we discern true leadership, true guidance? Many individuals come before us, appearing learned, appearing wise. But the question remains: How do I know if my Rav is a servant of Hashem or a servant of people? I don't know if the Rav is a real Rav. Because sometimes it's tough to tell. You ask him a question, he gives you an answer. You ask him, what's the halacha? Can I eat this? He says no. He says yes. He knows the details. He knows the material. But how do I know he's the Rav that I should follow and truly connect myself to him as my Rav? This is a profound question, my dear talmidim, because a Rav is not just a dispenser of halachic information. He is a guide for the soul, a role model in avodas Hashem. So, how do we truly know if he is a servant of Hashem or merely a servant of people, seeking their favor or their praise? A key way to discern this is to carefully observe his middos, his character. Specifically, how does he treat people who are not necessarily religious, or those who are perhaps very wealthy and influential, but not necessarily observant in the same way? Does he show them honor and respect, or is his behavior different depending on their status or religiosity? My dear friends, building on the profound teachings of the Rambam, we understand that our sacred mission is to bring every Jew closer to their heritage. But how do we truly engage with someone, how do we discern their true potential for growth, how do we really connect them into our lives and to the path of Torah? One of the fundamental ways we can begin this process is to assess if he is, at his core, an ish emet. How can you see if he's an ish emet? One of the ways you'll see is how he treats people—those who are not exactly religious, and also the very, very rich. This is a crucial insight, my friends. Because a person's true character, their inherent integrity and kindness, is most evident not in how they treat their friends or those in positions of power, but in their interactions with everyone, especially those who may seem different or those from whom they stand to gain nothing. Such a person, with a pure heart and middos tovos, is truly a vessel for kedusha, and we must cherish the opportunity to bring them closer to the full beauty of Yiddishkeit, b'ezrat Hashem.

1:39:22So, we often observe that some individuals, though perhaps not fully committed to Torah observance, still maintain a connection to the kehillah, whether for social reasons or to demonstrate their standing. What is our responsibility towards such people? The Rambam writes that if you see somebody is not religious, as long as they're not anti-Torah, you should bring them closer, as we talked about in the beginning of our shiur. As long as they're not anti-Torah – they're just ignorant – bring them closer, be kind to them, encourage them. Give them some knowledge; simply all you've got to do is insert some information to these people, and they'll end up falling in love with Hashem and His Torah. And it's only a matter of time. But if they're anti-Torah, I'll run away from them. I certainly will, because actively opposing Torah principles is a different category altogether, and our obligation then shifts to protection rather than outreach. This reminds us of the profound wisdom of Rav Aharon Leib Shteinman, zichrono livrakha, who emphasized the delicate balance in kiruv work. This means understanding the various levels of connection people have, even those who may seem distant. For instance, we see a parallel to this wisdom in how we should approach those who might not be fully observant. Sometimes you see certain people who care little about the Torah, but they still go to shul. Why? Because it's, uh, once a year they get together with the kehillah; once a year they get together with the community because they like to show off how successful they are. So, a very, very famous story that was republished in Yerushalayim just this past week, my Rav sent it to me, concerns Rav Aharon Leib Shteinman, zichrono livrakha. This story beautifully illustrates his unique approach, particularly regarding worldly matters and material wealth, which we have touched upon before. It reminds us of his incredible humility and focus on what truly matters, even when interacting with those of great means and secular backgrounds.

1:40:19...didn't jump as soon as people mentioned money, to say the least. And one time, there was a certain very rich man, but completely secular, who heard about Rav Aharon Leib Shteinman, zt"l, and specifically about his famous "love statement." And he said, "I want to meet him!" So he went to the rabbanim to whom he donated millions of dollars, and expressed his fervent desire. He related, "I want to meet that rav who said that love statement. I heard his house is a small, little house. I want to meet him!" The rabbanim he approached, naturally, were quite excited by the opportunity to spend a day with such a prominent, wealthy individual, perhaps hoping for further donations or influence. They immediately assured him, "No problem, we'll take you to him!" They understood it was a significant opportunity to both show and tell, and so, without delay, they prepared to bring him to the Rav. The rich man had stated his fervent desire to meet the Rav who made the love statement. He emphasized, "I heard his house is a small, little house!" The rabbanim he approached immediately assured him, "No problem, we'll take you to him!" These rabbanim, naturally, were quite excited by the opportunity to spend a day with this prominent, wealthy individual. They were indeed going to spend a day with this rich guy, perhaps hoping for further donations or influence, and thinking, "Maybe we'll get another few dollars from him!" They prepared to bring him to the Rav, understanding it was a significant opportunity to both show and tell. For the Rav, this is Mr. So-and-so. He gives a lot of money, donations to the yeshiva, this, that. Maybe the Rav could give him a nice bracha. Rav Shteinman was learning as usual and he wouldn't even pick up his head. They're talking to him as if they're talking to his forehead, but he understands what they're saying and he's just learning.

1:41:18We see a powerful lesson here, my dear talmidim. There was once a moment, as recounted by those close to the Gadol Hador, HaGaon Rav Aharon Leib Shteinman, zt"l. One of his attendants introduced a donor by saying, "For the Rav, this is Mr. So-and-so. He gives a lot of money, donations for yeshivos and various other causes. Perhaps the Rav could give him a nice bracha?" Rav Aharon Leib Shteinman was learning as usual, completely immersed, and he wouldn't even pick up his head. They were talking to him as if they were talking to his forehead, but he understood what they were saying; he was just learning. Such was his unparalleled hasmadah, his single-minded devotion to limud HaTorah. and shortly after they stopped talking, he doesn't raise his head, but he asks the man, "Do you keep Shabbat? Are you shomer Shabbat?" The man starts to mumble, starts to stutter, "Uh, yeah, you know... some... yeah, but..." My dear talmidim, allow me to share with you a profound story that illustrates the immense weight of halakha and the uncompromising integrity of our great Gedolim. There was once a wealthy patron, a man of considerable influence and means, who approached the Gadol Hador for a personal bracha. Despite his generous contributions to many institutions, he was known, regrettably, to be lax in his personal observance. When he finally stood before the Gadol, eagerly awaiting a blessing, the Gadol Hador looked at him gravely and said, "You do not have the merit to receive a bracha. I cannot give you a bracha." All the rabbonim present, indeed everyone in the room, was stunned. The Gadol Hador cannot give a blessing to this individual who donates millions of dollars! From a strictly technical standpoint, one might ask, why not? Why such a seemingly harsh refusal? The answer was stark, yet clear: "Because he does not observe Shabbat." The absolute silence that followed was deafening, a testament to the Gadol's unwavering commitment to Torah and mitzvos, even in the face of immense pressure and expectation. Everyone understood the gravity of the moment; the Gadol had spoken, and there was no argument. The profound lesson reverberated through the room: Torah truth stands above all else, immutable and eternal.

1:42:46The atmosphere was thick with disappointment, the murmurs of chilul Hashem barely suppressed. But you couldn't tell the complaining individuals, "No, come on, he's a generous donor; you don't argue with such a person!" However, when the Gadol Hador himself then pronounced, "No, no," everyone retreated into their own quiet corners. The entire gathering fell into a profound silence, truly, as if, chas v'shalom, someone had passed away. So, my dear talmidim, we've been delving into the profound importance of kavod haTorah and the mitzvah of supporting those who learn and teach Torah. There's a powerful maaseh, a true story, that beautifully illustrates the intricate ways Hakadosh Baruch Hu guides our paths, even when our human understanding is clouded. Imagine, if you will, a crucial gathering of venerable Gedolei Torah and communal leaders, a vital event where a particular wealthy patron, a known ba'al tzedakah, was expected to make a substantial pledge to support a new yeshiva. However, as often happens in life, things did not unfold as anticipated. A palpable tension filled the room; the mood was grim, the atmosphere heavy with unspoken concern. It became agonizingly clear that the expected donation was simply not materializing. In that moment, among the attendees, one could almost hear the frustrated whispers, the collective disappointment, as many of the gabbaim, even some of the esteemed Rabbanim were pretty much saying Kaddish on the money. The hushed comments spread: 'This guy's never going to give them anything! They're all thinking, "This fellow will never donate a single dollar again!" What an embarrassment! Why did we even bring him? I can't believe the Rav allowed this to happen to us!' But the general murmur soon settled into a heavy quiet. Everyone was conversing with themselves, lost in their own thoughts. After about a half hour of this profound quiet, the rich guy finally speaks up, and he says... This, my dear talmidim, is where the story takes an unexpected and crucial turn, revealing a deeper truth about emunah and the hidden ways of Hashgacha Pratit. We will now explore what the gaon Rav Shach zt"l or perhaps the Steipler Gaon might have taught us about such a situation, and what profound lessons we can extract for our own avodas Hashem and our understanding of divine providence. Stay with me as we uncover the surprising resolution to this challenging moment, b'ezras Hashem.

1:43:33My dear talmidim, we've been discussing how HaKadosh Baruch Hu can bring about yeshuos—salvations and transformations—in the most unexpected ways. Sometimes, the true measure of our avodas Hashem, our service to G-d, is reflected in how we impact those around us. In this particular instance, with this dear soul, Baruch Hashem, it was a profound experience for me. Indeed, I remember him conveying, "...you should know, my dear ones, that we were truly there with him; he loves me." Some people might struggle to understand how such a deep bond could form, especially in seemingly challenging circumstances. But the Ribono shel Olam has His own ways of touching hearts and revealing the inherent goodness in every neshamah. We've been discussing the difference, kabotai, between a true rebbe and a chanfan. A chanfan, as we said, might be nice, even very charming, but his motivations are often tied to things like your money. And that's why they don't tell me certain things, because they don't want to get hurt themselves. But here it was different; he loved me for real. The secular fellow received the message. It was hard. It was painful, but it worked. This is the hallmark of a true spiritual guide, one whose love is genuine, and whose guidance you can truly rely upon for your avodas Hashem. "...This is the hallmark of a true spiritual guide, one whose love is genuine, and whose guidance you can truly rely upon for your avodas Hashem. In light of this, it's crucial for each of us to carefully evaluate those we seek guidance from. Kavod Rabbotai, if your rabbi is a chanfan – that is, someone who truly doesn't care if a person prays with a minyan or not, keeps Shabbat or not, but rather, he pretty much loves him if the person has money – then you should begin searching for a new one. Why? Because it's impossible to rely on his truth. I don't mean that he's not nice to everybody; he can certainly be nice to everybody. I'm not suggesting a chanfan is necessarily unkind. No, what I'm talking about here, specifically, is a chanfan as a 'kiss-up' – people that treat the rich people differently..."

1:45:00The Ribbono shel Olam tests us constantly, and one significant test is how we uphold kavod ha'briyos and ahavas Yisrael, particularly when it comes to the distinctions people make based on wealth. We are supposed to be nice to everybody. I'm talking about those who are 'kiss-ups'—people who treat wealthy individuals differently than everyone else, meaning they determine how they treat a person based on how much money they have. So, during the social seudah, you are going to see a lot of people that you don't see during the rest of the year at your shul. And you are going to see how the drasha is going to be. If the drasha doesn't truly speak the words of Torah without favor or fear, then it fails to live up to the standard of truth that HaKadosh Baruch Hu demands of us. We are living in a generation where many are far from the truth, and it is our sacred duty to inspire and guide them. Therefore, when you interact with others, strive to give anybody any boosts to do, to clarify, to change, to keep Shabbat, to keep the laws of the Torah. Then, you have to realize that HaKadosh Baruch Hu is giving you a test, and one of those tests is for you to search out the truth. But it's not from this place; it's from somewhere else. Needless to say, the fact that you know this is already a big step ahead of the rest of the generation that doesn't know this, and recognizing this truth is paramount for spiritual growth and self-evaluation, especially as we approach the Yamim Noraim. So, rabotai, we've covered quite a bit today regarding the importance of Teshuvah and introspection as we approach the Yamim Nora'im. But these are some of the things that a person needs to evaluate during these next few days. Tomorrow, B'ezrat Hashem, we have a shiur about questions and answers. Anybody that has any questions, whether it's Rosh Hashanah related or not, please ask. If you have questions for now, you can ask them now. Not Rosh Hashanah related; tomorrow we will cover Rosh Hashanah topics. But if you have questions about other matters, we can answer them now. Any questions? Alright, if there are no immediate questions on other matters, we will conclude for today. Remember, tomorrow is a dedicated question-and-answer shiur.

1:46:26So, with that, rabotai, we'll conclude our shiur for today. Beseder, rabotai. I'll see you all tomorrow. Tomorrow will be the last regular shiur of this zman. Next week, we will have just one shiur. Baruch Adonai le'olam. Amen ve'amen. May we all be zocheh to continue learning and growing in Torah. Have a wonderful evening, everyone. Brothers, listen carefully to these profound words from our holy Torah. We are delving into the depths of Halakha, particularly as it relates to Shabbat observance, and the critical importance of shemirat Shabbat in our lives, for it is the foundation upon which our covenant with HaKadosh Baruch Hu stands. So let’s consider, my dear friends, a fascinating shtickel Gemara found in Masechet Shabbat, daf kuf-lamed-gimmel, amud alef, where the Gemara discusses the halakhic ramifications of carrying from a reshut ha'yachid to a reshut ha'rabim. The Rambam, in Hilchot Shabbat, chapter eight, Halakha twelve, elaborates on this, emphasizing the distinction between issur de'Oraita and issur de'Rabbanan, a fundamental concept we must internalize. We are not discussing some trivial matter here, chas v'shalom, but the very essence of our Yiddishkeit. One cannot simply dismiss the mitzvot of the Torah as if they were inconsequential, like a common store such as J.C. Penney, or treat the words of our Chazal with such flippancy. We must always approach the Torah with yirat Shamayim and simcha. Let us now conclude our shiur for today, with the heartfelt prayer that we all merit to fulfill these precious mitzvot with complete dedication and kavanah, bringing nachat ruach to our Father in Heaven. May we always grow in our Torah learning and mitzvot, and be blessed with bracha v'hatzlacha in all our endeavors.