No Yirat Shamaim No Olam Haba

0:07My dear talmidim, as we gather to delve into the sacred words of Torah, let us reflect on the profound discipline and discernment required for true learning. It is not enough merely to absorb; we must cultivate specific faculties within ourselves. These attributes are crucial: attentive listening, articulate speech, intuitive understanding, and discernment. These are all different qualities a person needs to cultivate during his learning. You have to make sure that you are listening when someone speaks chokhmah, and when someone is not speaking chokhmah, you have to make sure you are not listening. People have a tendency to speak a lot of shtuyot, a lot of nonsense. You have an obligation not to listen to them. This is not merely a suggestion, but a spiritual imperative, essential for preserving the sanctity of our minds and hearts. My dear brothers, we spoke earlier about the challenges of lashon hara, of people getting drawn into negativity, or simply engaging in frivolous conversations, what we call shtuyot. We know that guarding our tongue is one of the greatest mitzvot, and often, the best defense is avoidance. When you find yourselves in such a situation, or hear someone constantly spewing nonsense, what is the proper Derech HaTorah? In fact, you should try to run away from it as much as possible. Do not allow yourself to just sit there and entertain their shtuyot. If you see that someone constantly speaks nonsense, you have to become creative: either by saying Divrei Chochmah, or by studying enough so that you always have something on the tip of your tongue that you can use to take whatever shtuyot they bring up and transform it into a chidush. This is not just about avoiding evil; it's about actively sanctifying speech and elevating the world around us. By transforming shtuyot into Divrei Torah, we turn potential spiritual pitfalls into opportunities for growth and for bringing more kedushah into the world. May we all be blessed to always find the words of Torah on our lips and in our hearts, amen.

1:00My dear talmidim, listen closely. In this world of hevel ha'valim, of vanity and endless distractions, it is all too easy to become absorbed in the shtiyot, the idle chatter that surrounds us. We hear people caught up in trivialities, in mundane concerns, wasting precious moments of their lives, for example, when a guy says something about, "Oh yeah, I know this guy stole from me. I can't believe it!" It's like, "Ah, you know what? He gets it! You know what happens with him? He gets his just deserts, min HaShamayim." He's talking about how he's upset that somebody stole from him, and you're gonna teach him some other shtiyot about it? And so on and so forth. We are taught that you have to study enough to have something on your tongue. If you're not a speaker – you don't have to become one, you know. You're not comfortable speaking? Does it make you a criminal? No, it just gives you fewer choices. What's the choice now, eh? This is the crucial point, my dear friends. We must elevate our discussions, infuse them with divrei Torah, with the wisdom of HaShem. Do not waste your precious time, your precious neshamah, on shtiyot. Instead, dedicate yourselves to Torah u'Mitzvot, for that is the true path to chaim. My dear talmidim, we often find ourselves in situations where people demand an explanation for our every move, or for why we choose to disengage from certain conversations or activities. We feel a pressure, sometimes, to justify ourselves, to offer an elaborate excuse. But the truth, as our Chazal teach us, is that sometimes, simply stating your intention is enough, and maintaining a dignified privacy is perfectly acceptable. So, if you say, 'Listen, I'll get back to you. I gotta go,' and someone presses you, 'Where do you gotta go?' You can answer vaguely, 'I gotta go where you gotta go,' or 'I have this thing I don't really want to talk about,' or 'I gotta go somewhere.' What's the real reason you should want to go? You have to go learn Torah! You have to go do something else! Why? You're gonna waste your life listening to shtuyot? Just think about it. You don't have to lie to them and tell, 'Listen, I gotta go do something,' and then make up a story. You don't have to lie. You don't have to lie. Just say, 'I gotta go do something.' If they persist, 'What's something?' You can simply respond, 'Ah, it's private.' There's no need for elaborate fabrications or discomfort. Our time is precious, a gift from HaKadosh Baruch Hu, and we are obligated to use it wisely, for Torah and mitzvot. Remember this, my dear friends, and you will find much peace in your interactions and greater dedication to your true purpose.

1:54I have to tell you, you're my boss? I'll tell you everything I do? People feel like they have this obligation to tell people every detail. You don't need to tell them anything. I just got to go. Where? It's private. I got stuff to do. Oh, I thought you were just hanging out with us today. No, no! I wish! Yeah, I wish! I wish, wish! That's a wish! That's a wish, isn't it? ... And this, my dear talmidim, is a crucial aspect of Avodas Hashem. We must always be discerning. There are times when engaging in certain conversations, even with well-meaning people, simply isn't productive for our spiritual path, and indeed, can be detrimental. We sometimes find ourselves in a position where we must politely extricate ourselves from a conversation or a situation that leads nowhere spiritually. When someone is engaged in empty talk, in divrei shtus or lashon hara, we must consider our own obligations. We ask ourselves, why are we here? What is our purpose? If the conversation deviates from that purpose, what then? But you have to go. Why? Because I am trying to get somewhere. Where are you going? Ah, it's private. What are you trying to achieve? In your mind, you might think I am trying to get to Olam Haba. I cannot reach Olam Haba with your nonsense. So, while you don't necessarily want to embarrass every single person in your life – because that isn't always going to bring them closer to Hashem – it certainly doesn't mean you have to entertain their nonsense. The point, Rabotai, is that a person needs to be creative in order to truly be an Eved Hashem. Because it's a constant, demanding job. It requires vigilance, mesirus nefesh, and the wisdom to know when to engage and when to withdraw. To truly merit a share in Olam Haba, we cannot afford to squander our precious time on hevel v'rik. We must constantly strive for genuine kedusha and tahara, understanding that our spiritual journey demands dedication and discernment at every turn. May Hashem grant us the clarity to always choose the path of emes and the strength to remain steadfast in His service. We must remember the words of Chazal, that Olam Haba is not a given for everyone; it is earned through diligent Avodas Hashem and avoiding all that distracts us from our ultimate purpose.

2:47Therefore, my dear talmidim, it becomes paramount for us to exercise constant discretion in our daily lives. This vigilance means that you have to pay attention when it's appropriate, and you have to run away from nonsense when things are inappropriate. The only thing that's going to get you to constantly have this on your mind is if you have true yiras Shamayim, if you have awe and reverence, and if you are truly afraid to lose your portion in Olam Haba. If the only rabbis and speakers you listen to are people who keep telling you the same lie—that every Jew automatically has a share in Olam Haba—meaning that you don't have to work for it, that it's an automatic right for everyone, regardless of their actions, then you will certainly stray from the path of emes. This is the mindset of those who mistakenly believe, 'No matter what you do you're going to heaven.' If these are the only people you listen to, then guess what? You got your mind... My dear talmidim, we must be very careful with our understanding of hashgacha pratit and our portion in Olam Haba. There are some who mistakenly assert, or perhaps even ask in jest: "No matter what you do, you're going to Olam Haba? If these are the only rabbanim you listen to, then what? You think you've got your chelek and that's all there is to it? There's no such thing as 'you've got your chelek' if you think that you're guaranteed a place in Olam Haba! No such thing! Why? Because the very idea of a chelek is founded upon the possibility of losing it. Indeed, one of the things that I learned from HaGaon Rav Shlomo Zalman Auerbach, zichrono livracha, is that true spiritual elevation demands constant effort and vigilance. This is why listening to the vast array of shiurim available, from rabbanim such as Rav Mizrachi, whose thousands of shiurim provide tremendous chizuk, or from Rav Efraim, whose profound lessons I've absorbed for many years, serves to guide us in truly earning our eternal portion, not merely to take it for granted.

3:45We are constantly seeking chizuk (spiritual strengthening) and guidance from our Rabbanim and gedolim. I often reflect on the profound wisdom I've absorbed from various shiurim over the years. For instance, consider the shiurim of a certain talmid chacham (Torah scholar) whom I greatly admire. Every single one of his shiurim – I must have listened to a few hundred of them. And then there are the shiurim of HaRav Mizrachi; I have listened to at least one thousand five hundred to two thousand of his shiurim. And then, consider the shiurim from Rav Efraim. I have listened to nine years of his shiurim! I don't know the exact count, but it's a full nine years. Just calculate how many shiurim you can fit into nine years – that's how many. And you know what, my dear friends? After listening to all these shiurim from so many different sources, I've come to realize something truly remarkable: Guess what? They all have the same message. What's the message? No Yirat Shamayim, nothing. You have nothing. If you don't have Yirat Shamayim, you have nothing. Even if they're talking about Shalom Bayit, it's about Yirat Shamayim. Even if they're talking about Emunah, it's Yirat Shamayim. Talk about any business, any aspect of life – everything has something to do with Yirat Shamayim. Why? Yirat Shamayim means, listen closely, my friend, you can lose. But so much so, that... You see, my dear listeners, we immerse ourselves in the sacred words of our Torah, delving into the wisdom of our Chazal, and if we truly pay attention, we find a profound, unifying thread running through it all. What is that essential message that permeates every teaching, every story, every halakha? Guess what? They all have the same message. What's the message? The message is profound: without Yirat Shamayim, you have nothing. If you don't possess Yirat Shamayim, you have absolutely nothing. Whether they're discussing Shalom Bayit, it is rooted in Yirat Shamayim. Even if they're talking about Emunah, it's fundamentally about Yirat Shamayim. Talk about any business, any aspect of life – everything, absolutely everything, has something to do with Yirat Shamayim. Why? Because Yirat Shamayim means, my dear friends, that you can lose. But to such an extent... ...to such an extent that it drives Dovid HaMelech to cry out constantly to HaShem. Why is he crying about this, Dovid HaMelech? If I were Dovid HaMelech, I wouldn't cry. If I were Dovid HaMelech, I wouldn't cry! Why? Because I am Dovid HaMelech? No, that's precisely why I am not Dovid HaMelech.

4:35My dear talmidim, we learn from our holy sefarim that every word in the Torah is brimming with eternal wisdom, with lessons for each one of us. Sometimes, a simple phrase, when contemplated deeply, reveals profound truths that reshape our understanding. ...Mamash, when you listen to the words again, sometimes you listen to a shiur a few times; you listen to the words again. They're trying to tell you a message. What are they all trying to tell you? What is it trying to tell you in the Torah constantly? David HaMelech cries constantly to Hashem. Why is he crying, David HaMelech? If I was David HaMelech, I wouldn't cry. If I was David HaMelech, I wouldn't cry! Why? I'm David HaMelech! That's why I'm not David HaMelech. I... I just can't fathom such an emotional response, such an outpouring of tears. For someone of that stature, of that holiness, to cry so profusely, it challenges our very notions of strength and leadership. Yet, we know that David HaMelech cried. He cried, non-stop cried. Moshe Rabbeinu cried. Moshe Rabbeinu, our greatest leader, Moshe Rabbeinu cried. My dear friends, when we speak of true spiritual greatness, we often imagine power and strength. But sometimes, true greatness is revealed through profound humility and a deep sense of awe. Think about what it means to be truly close to Hashem, to reach the highest spiritual realms. Some might imagine themselves reacting with pride. One might even think: "If I were the fourth one in the Merkavah, I wouldn't be crying at all. I'd be saying, 'Listen, my friends, don't talk to me like this! I'm the fourth in the Merkavah! I'm bringing the Shechinah with Avraham, Yitzchak, and Yaakov! Do you even know who you're dealing with here?' That's why I'm not David. But David HaMelech cried. He cried, non-stop he cried. Moshe Rabbeinu cried. Moshe Rabbeinu, yes, Moshe Rabbeinu cried. This profound humility, this overwhelming emotion, is a hallmark of true spiritual greatness, distinguishing them from any ordinary person. It's not about bravado; it's about a deep, internal encounter with the Divine that humbles even the greatest among us."

5:25Brothers, there's a profound Midrash that recounts a truly awe-inspiring, and for Moshe Rabbeinu, a terrifying vision. Imagine the scene: our great teacher, Moshe, stands before the Ribbono shel Olam, and the Almighty reveals deep secrets of creation to him. In this moment, Hashem showed him Gehinnom and Mount Sinai. Moshe Rabbeinu started shaking uncontrollably. That's what the Midrash says. He started shaking uncontrollably. He said, "Hashem, what is this? What is this?" Hashem said, "This is where I put the resha'im." He started shaking uncontrollably. Moshe Rabbeinu. We're not talking about just any Moshe from the supermarket. Moshe Rabbeinu. He started shaking uncontrollably. And this intense vision is precisely what led to the Divine reassurance Moshe so desperately needed in that moment. My dear talmidim, we often speak so casually about our portion in Olam Haba, about meriting Gan Eden. We, who sometimes struggle even with basic halachot of Shabbat, are quick to declare our spiritual standing. Yet, the Gemara and our holy sefarim tell us of the immense fear and trembling that even the greatest of tzaddikim experienced when contemplating judgment. We read, for instance, about Moshe Rabbeinu, our rebbe, the gadol hador, trembling with such profound yirah. He was asked, "Why are you shaking, Moshe? Why such profound fear?" We know why he trembled. Because Hashem Himself revealed the reason. Hashem says to Moshe, "Do not worry. You will never truly remain here. This is but a singular glimpse, a one-time look. You are never going to enter and stay in this place." Which means that even Moshe Rabbeinu, kodesh kodashim, the greatest human ever, even he, the holiest of all, was deeply afraid to lose everything and go to Gehinom! And we, with our limited knowledge, barely mastering halachot Shabbat correctly, are so certain we are going straight to Gan Eden? When a tzaddik asked about this, he said, "Are you crazy? Why are you so fanatical in your certainty? Moshe Rabbeinu was scared, but we are not scared?! What audacity!"

6:24My dear friends, we often speak of Gan Eden and the reward for Mitzvot, but we sometimes forget the other side of the coin – the concept of Gehinnom and the profound importance of Yirat Shamayim, the fear of Heaven. Even the greatest of our leaders, figures whose holiness we can barely comprehend, felt this awe and trepidation. Think about it: Moshe Rabbeinu was afraid to lose everything and go to Gehinnom. Yet we, who often don't even correctly know the halachot pertaining to Shabbat, are so certain we are going to Gan Eden! And when someone speaks of Yirat Shamayim and the fear of Gehinnom, some people retort, "Are you crazy? Why are you so fanatical?" But let us remember, Moshe Rabbeinu himself was scared, yet we are not scared?! This disparity, my friends, is a fundamental problem. If Moshe Rabbeinu, the greatest prophet who ever lived, had a deep and abiding fear of divine judgment, then who are we to be so complacent? We must internalize that Yirat Shamayim is not merely a good trait; it is a fundamental halakha, a core commandment. Without it, how can we truly hope to uphold the rest of the Torah? We've been discussing the immense ma'alah, the great virtue, of Yirat Shamayim – how it naturally leads to humility, to happiness, to true simcha. This joy stems from knowing with absolute clarity who you are dealing with, from knowing you are in the presence of HaKadosh Baruch Hu. But what happens, chaverim, when this crucial foundation is absent from one's life, or worse, actively dismissed? so, if the only people you're listening to and the only sefarim you're reading are constantly telling you that you're going to Gan Eden no matter what you do, then guess what? Yirat Shamayim and you have nothing to do with each other. And guess what? If someone doesn't have Yirat Shamayim, he's not going to Gan Eden. He's not going to Gan Eden! Why? Because he cannot truly follow the halakha. You cannot follow the halakha properly because one of the central halakhot is to have Yirat Shamayim. This isn't merely a philosophical concept or a nice character trait to acquire. No, chaverim, to have Yirat Shamayim is itself a fundamental halakha, a core commandment upon every Jew. It's the very bedrock upon which all our avodas Hashem stands. Without it, our adherence to mitzvos is hollow, our spiritual structure incomplete.

7:20Good evening, dear friends, and welcome to our shiur this evening. Tonight, we delve into the profound concept of Yirat Shamayim, the fear of Heaven. It's a cornerstone of our spiritual life, often misunderstood as mere dread. But true Yirat Shamayim is not a paralyzing fear; rather, it is a deep, abiding awe and reverence for the Creator of the universe. And what is one of the most remarkable outcomes of cultivating this divine awe? When you possess Yirat Shamayim, it will lead you to humility. It will lead you to profound happiness, to true joy. And why is that? Because you know precisely with Whom you are dealing. When you realize you are dealing with HaKadosh Baruch Hu – with Hashem Himself – it engenders an unparalleled sense of simcha. This is beautifully illustrated in a story: Someone once approached one of the great Admorim, and expressed his confusion, saying, 'Rebbe,' he questioned, 'you are such a wise and learned person, you know so many things. How can you possibly serve this God of yours...' How can you serve Him," the man continued, "without really understanding every single one of His mitzvot? How is it possible to serve a God Whose ways are so beyond our comprehension? I simply don't understand how one can maintain such devotion without full intellectual grasp. We often find ourselves pondering the immense complexity of HaKadosh Baruch Hu's ways. How can we truly fulfill our purpose, we wonder, when so much of His divine plan remains a mystery to us? This question is at the heart of our service, especially when we grapple with the notion of serving G-d without really understanding every one of His mitzvot. How does one serve Him? I don't understand." The Admor tells him, "I would have a much more difficult time serving a G-d that I can understand every single one of the things He said. Because that would mean He's like me." As the Rambam says, "if I understood Him, I would be Him." We are not going to understand everything. In fact, this very lack of full comprehension is a testament to His infinite wisdom and our humble position. It means that our service is not about intellectual mastery, but about something far more profound and soul-deep. Our task is to reach for a different kind of understanding altogether.

8:20My dear talmidim, we dedicate our lives to Torah and mitzvos, to building a bayis ne'eman b'Yisrael, but sometimes we lose sight of the overarching perspective. What truly drives us? What is the ultimate tachlis, the deepest purpose, of our existence here in Olam HaZeh? Let me tell you plainly: The only thing you should try to understand is that your goal in life should be to become an Eved HaShem. But once you know that you're working for the Best, it creates joy. It creates a pure heart. Your eyes work differently. Your legs work differently. Your arms work differently. Your whole body works differently. Your neshamah works differently. You're on fire! Why? Because you know that everything has a purpose. Every single thing we do, every breath we take, every interaction, has a tachlis, a divine intent. It's not just the big mitzvos, it's the seemingly mundane, the smallest details of our daily lives. This profound awareness transforms our entire existence and gives us unparalleled simchah. Every aspect of our lives, from the grandest mitzvah to the most mundane action, is imbued with profound meaning and purpose. It is our sacred task to uncover these layers of meaning, to connect our physical actions to their spiritual roots, and to live a life that truly reflects the will of Hashem. Taking a small sip of water has a purpose. Taking a bite out of a cookie has a purpose. Sitting down with your spouse? That's a purpose! Everything has a purpose. But you are not going to know all this by yourself; you simply cannot arrive at all these deep understandings on your own. That is precisely why we are commanded to engage in shimush chachamim. You have to have shimush chachamim, to sit at the feet of our sages and learn directly from their wisdom. Only through immersing ourselves in the teachings and guidance of true chachamim can we hope to navigate the complexities of life and truly understand the divine intention behind every facet of our existence, thereby fulfilling our ultimate purpose.

9:14Indeed, as we've discussed, the path to truly understanding Hashem's will and living a life of profound meaning requires more than just personal reflection. It demands shimush chachamim, direct engagement with our Torah sages. You have to be close to a chacham, or many chachamim, as many as you can find. Unfortunately, one of the nevu'ot that we read about on Sunday, as it says in Gemara Masechet Sanhedrin and also Sotah and a few other places, is that before Mashiach comes, there will not be many chachamim. There are some, Baruch Hashem, but not many. This makes our responsibility all the more pressing: to diligently seek out these precious few chachamim in our generation, to sit at their feet, and to absorb every word of their holy Torah, for their guidance is the very light of Hashem in our world today.