Recreational Marijuana Use in Judaism - Parashat Shemini

0:03Baruch Hashem, we are here again to delve into the depths of Torah and understand its guidance for our lives today. As you may recall, we gave a shiur about a year ago in New York about drugs and the widespread problem of drug addictions. We asked: What is it? What's allowed? What's not allowed? There's a very big confusion among society today about what's good and what's bad for you, and how the line is getting blurrier and blurrier, where just because, let's say for example, marijuana has medical benefits, people assume that it's allowed to do it recreationally. This creates a grave misunderstanding of the Torah's perspective on health and wellbeing, leading many astray from the path of halakha. My dear talmidim, we often speak about the profound responsibility we have to approach the holy Torah with reverence and precision. It is a grave error for anyone to take a single word or concept from our sacred texts and then, through personal opinion or misunderstanding, add layers of extraneous chumros or restrictions that are not rooted in Halakha. The Torah is Toras Chaim, a living guide, and its primary concern is our well-being. Therefore, when it comes to matters of health and medical care, we must be absolutely clear on the true hashkafa of the Torah. No one is saying that medical benefits are forbidden. If something has medical benefits, and you genuinely need it because you are unwell—whether you are dealing with a severe illness like AIDS, or cancer, or chronic backaches, or any other serious condition—I understand completely. Listen, the Torah understands this implicitly. The Torah explicitly teaches us that HaShem gave us these mitzvos and guidelines for what purpose? L'chaim, for life! We are meant to use these sacred rules in order to live fully and healthily. This means that if something is genuinely beneficial for your health, you are not only permitted but obligated to do it. There is absolutely no contradiction or prohibition involved. This is the very essence of Torah – it is a Toras Chaim, a guide for a vibrant, healthy, and holy life, not a set of arbitrary restrictions meant to diminish our well-being or cause us harm. Let no one mislead you with baseless stringencies that contradict the clear directive of HaShem Himself. Our sages teach us, 'Pikuach nefesh docheh Shabbos', saving a life overrides Shabbos, and this principle permeates all aspects of our lives.

1:02My dear talmidim, we must always be vigilant against the dangers of intellectual dishonesty, particularly when it comes to the sacred words of the Torah Hakdosha. There are those who, driven by their own agendas or a lack of true yiras Shamayim, attempt to pervert the truth by picking and choosing fragments from our holy texts. It’s like a thief who tries to justify his actions with the flimsiest of excuses. Such people take the Torah. They take one word from the Torah. They add a bunch of garbage to it. They say, 'Oh, this is from the Torah!' No, no, this is from you. This is your venom. You used one word, while the Torah has one word, and you used five thousand words. You are saying, 'No, but it says 'and'! It says 'and' in the Torah! It says 'and' over here! It's the same thing!' What same thing?! Would you do the same thing if you were in the stock market business, putting a prospectus together for a new initial public offering? Of course not! You would face severe legal consequences for misrepresentation. Just imagine claiming a product is new and original, when in fact it's a blatant theft of an existing patent, simply by adding a single inconsequential word. The world rightly considers such actions as fraud, and the perpetrators can face imprisonment. How much more so, then, when we are dealing with the sacred words of the Torah Hakdosha? To manipulate and pervert its truth, even with the smallest alteration or the most specious of arguments, is a profound chillul Hashem, a desecration of G-d's name, and an act that carries spiritual repercussions far greater than any worldly punishment. We must approach the Torah with absolute yiras Shamayim and unwavering integrity.

1:30My dear brothers, we spoke earlier about the fundamental Emet – the absolute truth – of the Torah, and how any deviation, any attempt to twist or redefine that truth, ultimately leads us astray, chas v'shalom, even to the point of avodah zarah. We see this manipulation of truth not only in grand theological debates but even in the most mundane, everyday situations. Consider, for example, a new company coming out, proclaiming, "Oh, we have a brand new product!" So we ask them, "What's this brand new product?" And then someone will inevitably interject, "Hey, sir, hold on a second! You just stole the patent from Coca-Cola!" To which they'd brazenly reply, "No, no, no, we have something different!" We'd exclaim, "What?! Look at our paragraph, it's the exact same thing as Coca-Cola!" And they'd concede, "You're right, but we have the word 'and' – we have the word 'and' in ours, so it's different!" Mamash, are you out of your mind?! You can go to jail for such things! This, my dear friends, is how people manipulate and pervert the truth. They might add one tiny word, one insignificant detail, and suddenly claim it's a completely new path, a new derech. But as we know from the holy Torah, truth is absolute. There are multiple valid interpretations within Halakha, yes, as long as they follow the established rules, the Mesora. But fundamentally, the Emet remains constant. Any attempt to introduce something "different" purely for the sake of novelty, or worse, to deceive, is yoter kashah – more difficult – it's a departure from the very essence of Hashem's will, leading one down the path of Yetzirah, away from the divine truth and closer to tohu va'vohu.

2:00So, when it comes to the Torah, there is only a single version of the truth. Of course, there are multiple opinions and certain things, but they are both true if they follow the rules. The Torah says if we follow the Yetzer Hara, we are bound to eventually worship an idol. Why? Because that is the furthest from the truth. That is the furthest from Hashem. It is the furthest place from Hashem. Good evening, my dear talmidim. We continue our exploration into the profound depths of Torah, and tonight I want to focus on a truly fundamental concept: Emet, truth. The Gemara and our Chazal teach us that truth is the very signature of the Almighty. Where do we find this embedded, right at the very beginning of creation, hinting at its supreme importance? Let us look closely at the opening words of the Torah itself. If you see the first verse in the Torah, Bereshit Bara Elokim. This foundational statement, "In the beginning, Hashem created," holds a profound secret right within its letters. Now, pay close attention to the last letter of each one of those initial words: from Bereshit, we find the letter Taf; from Bara, the letter Alef; and from Elokim, the letter Mem. Do you see the remarkable pattern? These letters, when put together in the correct sequence — Alef, Mem, Taf — spell out the very word Emet.

3:00Good evening, dear talmidim and esteemed guests. Tonight, we'll delve into a profound concept that underpins our entire avodas Hashem: the nature of truth, emet. Our Sages teach us that emet is not merely a philosophical ideal, but the very foundation of creation and our connection to the Divine. It's a concept so central, so vital, that it's embedded in the very fabric of the Hebrew language and, indeed, in the name of our Creator Himself. If you take Aleph, Mem, and Taf, what do you spell? Emet. What is emet? Emet is the signature of Hashem. The signature of Hashem. Hashem says there's a single truth. If you follow the yetzer hara because of your anger, eventually you are going to become an idolater. Now, how do we connect it to drugs? My dear friends, the yetzer hara constantly seeks to obfuscate emet, to present falsehoods as liberating truths, to offer fleeting pleasures that ultimately lead to spiritual desolation. When a person, G-d forbid, turns to recreational drugs for 'fun,' seeking an escape or a temporary good feeling, they are directly succumbing to the yetzer hara. This is not the path of emet. Rav Moshe Feinstein, ztz"l, taught us the grave spiritual danger of such pursuits. When individuals promote the idea that one should 'smoke some drugs' before learning Torah, they are actively poisoning the wellsprings of our neshamos, leading people away from the singular truth of Hashem and towards a life of confusion and avodah zarah. My dear talmidim, we must seriously consider the halachic perspective on practices that undermine the sanctity of the mind and body. In an age where new challenges arise, the guidance of our great poskim is indispensable. Let us examine the words of the gaon and posek hador, Rav Moshe Feinstein, ztz"l, regarding the use of marijuana, particularly recreational use, which sadly appeals to some of our youth. Rav Moshe Feinstein, ztz"l, stated that regarding one who uses marijuana recreationally, purely for pleasure and enjoyment—for instance, if he has listened to individuals like Dror Kasuto, who audaciously declare, "Before you learn Torah, smoke some drugs, smoke some marijuana; it makes you feel good"—and all these other individuals who use their venom to teach such misguided notions. Such dangerous ideologies are a perversion of Torah values and lead people astray. This is the context in which Rav Moshe, ztz"l, issued his stern warnings against such behavior.

3:57Now, regarding this issue of recreational substances, let's clarify. Some may misunderstand and think, "Oh, if it's for medical purposes, then he says you could just go ahead and smoke drugs!" No, no, that's incorrect. If, again, it's medical, it's a different story, but we're talking recreational. HaGaon Rav Moshe Feinstein, zichrono livrakha, said, even if you're using it for medical purposes—even if using for medical purposes—if the medicine alters your state of mind, like marijuana does, you're only allowed to use it if it's the only option. And, my dear brothers, if there's another option that does not alter your state of mind, like an Advil pill or something like that, then you have to use that. You cannot use marijuana. Some will protest, "Yeah, but I like it better!" That's too bad, too bad you like it better. Of course you like it better; you want to get high! But now, if you use, if you don't follow Da'at Torah, you don't follow the opinion of the Torah, and you go smoke marijuana recreationally, we're not even talking about cocaine and heroin—that's a kal v'chomer. So, my dear friends, building on what we've just discussed about the severity of intentionally making oneself a shoteh, a fool, the poskim are very clear regarding substances that alter one's state of mind. Therefore, if one needs something for discomfort or a minor ache, and there is another option that does not alter your state of mind, like an Advil pill or something similar, then you are obligated to use that. You cannot use marijuana. And if one asks, "But Rabbi, I like it better," then the answer is, that is unfortunate. Your personal preference does not override the clear directives of Halakha. Of course, you like it better, because the very goal is to intentionally get high and remove your mind from its normal state. However, if one disregards Da'at Torah – the guidance of the Torah sages – and chooses to smoke marijuana recreationally, then this is a serious transgression. We are not even talking here about substances like cocaine and heroin, which are an entirely different category of severe aveirah. That is a clear kal vachomer – an even stronger case. It is essential to state this clearly. When we speak of a Yid and his mind, we are speaking of the very essence of his service to HaKadosh Baruch Hu.

4:57We have been learning about the critical importance of a clear mind for serving Hashem, remembering the harsh lesson of Nadav and Avihu. We've established that a shoteh, one who is drunk or mentally incapacitated, is pasul for mitzvot and cannot pray properly. This principle extends beyond simple alcohol intoxication. Consider the use of medication, or painkillers. If you have genuine pain and require painkillers for medical reasons, then certainly use them. But if one does not have pain, yet uses painkillers merely to alter one's mental state, then that person is, fundamentally, a drug addict, a junkie. So now, what does it mean to be a junkie from the perspective of the Torah? According to the great posek, Rav Moshe Feinstein, zt"l, being a junkie in this sense means you have consciously decided to remove your own mind, to intentionally render yourself a drunk, a shoteh. This deliberate act of self-incapacitation, whether through alcohol or other substances, has profound halachic implications, rendering one unfit for sacred service and demonstrating a profound disregard for the gift of a clear mind with which to connect to Hashem. We learn in Halakha that one's state of mind is paramount when performing mitzvot. For instance, a shoteh, a person with a severe mental incapacity, is considered pasul for mitzvot; their performance of mitzvot is not valid. The same principle applies to someone who is intoxicated. Indeed, someone who is drunk is not allowed to pray to Hashem. They cannot come into the Beit K'nesset and pray to Hashem if they are in such a state. It is forbidden to pray to Hashem when one is drunk. How do we know this? We learn this profound lesson from the tragic story of two of the holiest people in our history: the two sons of Aharon HaKohen, Nadav and Avihu.

5:53Good evening, dear brothers, and welcome to our weekly shiur Torah. Tonight, we will delve into a topic of immense importance, one that teaches us about the gravity of kedushah, holiness, and how we must approach sacred spaces and sacred service with the utmost awe and humility. The Torah recounts a pivotal and tragic event that underscores this principle – the unfortunate passing of Nadav and Avihu, the sons of Aharon HaKohen. Indeed, Moshe Rabbeinu himself said to Aharon, "These two, Nadav and Avihu, are greater than you and I." They, with their exalted spiritual level, tragically erred. They entered the Kodesh HaKodashim, right after partaking of a little l'chaim, an act of independent zeal that was not commanded. What did Hashem do? He punished them severely; He took their lives. These were the two esteemed sons of Aharon HaKohen. They were truly great individuals, who had merited to perceive the Divine presence, to hear the very word of Hashem. Indeed, they were prophets, they were Kohanim, from the loftiest lineage. This profound story teaches us that even the greatest among us, with the purest intentions, must adhere to Hashem's directives, especially when dealing with the holiest of places. The lesson for us is clear: we must approach all matters of kedushah, whether it be in our batei knesset, during tefillah, or when performing any mitzvah, with sobriety, reverence, and careful adherence to the Halachah. We pray that Hashem grants us the wisdom to always serve Him in the proper manner, with yirah and ahavah.

6:20You're lucky you're alive to tell the story. And this principle of bringing consequences upon oneself, sometimes even a death penalty from Above, extends beyond the purely physical. Think about Nadav and Avihu, right there in the Mishkan! Our Sages teach us that they may have entered the Kodesh HaKodashim after having partaken in intoxicating substances. This shows an astonishing lack of reverence, a blurring of the spiritual lines. And what happened to them? they had a little l'chaim, went into the Kodesh HaKodashim, and Hashem killed them. Needless to say, we're not allowed to have a nice shot of arak before we go to do Mincha, like some people do this! I don't know why, I don't know why the rabbanim don't say anything, and some of these Batei Knesset – they have liquor in the actual shul, and people drink in the shul right before they pray, and even during the prayer! This is an absolute scandal, a profound disrespect to the sanctity of the Beis HaMikdash in miniature, which is our shul. How can we expect our prayers to be accepted, how can we connect to Hakadosh Baruch Hu, when we approach Him with such a lack of seriousness and spiritual clarity, even with an altered state of mind? It's a spiritual suicide, bringing a death penalty upon ourselves, not just physically but spiritually. It's a fundamental misunderstanding of what prayer is, of what our bodies are, and of the sacred space we're in. So now, We've just discussed the serious Halakhic status of a Shoteh and how certain intentional actions can lead to such a state, similar to the Ben Sorer U'Moreh. It's critical to understand that when one deliberately puts oneself into a state of diminished capacity, the spiritual repercussions are immense. Many people simply do not realize the severity of their actions; they do not realize they are bringing a death penalty upon themselves—a spiritual death penalty. And then people get surprised, crying, 'Oh, I don't know why I got cancer!' or 'Oh, I don't know why I got an accident on the way home!' One is fortunate to even be alive to recount such experiences. So now, when a person is a Shoteh — when a person drinks alcohol, or he smokes marijuana, or he takes painkillers, or uses whatever other drug recreationally, they are intentionally putting themselves into a state where, as Rav Moshe Feinstein, zt"l, explains, they can become pasul for mitzvot. This is the same severe madreiga, the same spiritual level, as a Ben Sorer U'Moreh, because they have willfully rendered themselves unable to fulfill their spiritual obligations.

7:10So, to reiterate, Rav Moshe Feinstein, zt"l, explains that such a person becomes a Shoteh, and is thus pasul for mitzvot. They are simply not allowed to fulfill mitzvot at that point. And precisely because they did this intentionally, they are placed in the same severe madreiga, the very same spiritual level, as a Ben Sorer U'Moreh. Baruch Hashem, let's delve into a truly profound and challenging halacha that often raises many questions, found in Parashas Ki Teitzei in Sefer Devarim. What's a Ben Sorer u'Mored? A Ben Sorer u'Mored is the rebellious son who gorges himself on meat and wine, having stolen from his father, and who transgresses his parents' authority. And the Torah, Chas V'shalom, states about him that we put him to death. We put him to death! But, Rebbi, he's only a boy! He's not even a full adult. He's just reached bar mitzvah, perhaps barely thirteen years old. Yes, indeed, the Torah mandates we put him to death. Now, this halacha immediately makes us recoil. How can the Torah, which is so merciful, command such a thing for a child? The Gemara in Maseches Sanhedrin explains that the Torah is looking into the future. It sees the trajectory of this child's actions – if he already, at this young age, is so brazen as to steal from his parents for his own base desires, drinking and engaging in such behavior, it is only a matter of time before he rebels against Hashem Himself. It's a preventative measure, designed to prevent him from committing even greater sins, and to allow him to depart this world with fewer transgressions on his soul, perhaps meriting a rectification in a future gilgul.

7:49So, the Torah introduces us to this incredibly difficult concept: the Ben Sorer U'Moreh, the rebellious son. This halakha, this law, seems so harsh on the surface. We read about it and immediately, the natural human reaction is to be shocked. What do you mean you kill him? Why? Our Sages teach us that it is better to end his life while he is still a youth and his sins are relatively small. Because if he is already going against his own parents at this age – drinking, doing drugs, involved in all these negative things – it is only a matter of time before he transgresses against Hashem even more severely. It is better to end his life now, while he still possesses some merits in Shamayim, perhaps then his soul will return through gilgul neshamot and he will become a better person. Now, Rabotai, this is the initial understanding of the rationale behind this halakha. But as the Gemara continues, Chazal tell us something remarkable... My dear talmidim, we were just discussing the profound concept of the Ben Sorer u'Moreh, the Rebellious Son. As we learned, the Torah describes this figure in such harsh terms that the Sanhedrin would execute him for acts like smoking marijuana or making a l'chaim right before Mincha – reflecting character traits that are utterly anathema to a Jew. This might seem like an abstract halacha, applicable only to a bygone era. Now, in reality, Chazal say this never actually happened. But it is a rule in our Torah, which means that it would have happened if the opportunity presented itself. The point, Rabotai, is that this rule was apparently taught to us – not for the young man three thousand years ago, but for us, today. How so? Rabbeinu Moshe Feinstein ztz"l teaches that if you smoke marijuana, you are that kid, the Ben Sorer u'Moreh! You might say, "But I'm 25!" And the Torah says, "Exactly!" Or, "But I'm 50!" And the Torah still says, "Exactly!" The lesson, then, is not about the age of the individual, but about the rebellious spirit and the destructive path one chooses to walk. It's about those character traits that are so abhorrent in the eyes of HaKadosh Baruch Hu that they warrant such an extreme response, even if only on a theoretical level, to impress upon us the gravity of our actions and choices.

8:48As we've just discussed, the halachah concerning a Ben Sorer U'Moreh is extremely severe, because the Chachamim recognized that such a child's trajectory would only lead to further destruction, chas v'shalom. The very same principles apply in understanding the seriousness of certain behaviors today; for example, if the Sanhedrin were still seated in the Lishkat haGazit, you are that kid that if the Sanhedrin were here, they would kill on the spot for smoking marijuana. They would kill you on the spot for making a l'chayim right before Minchah. So how, then, do we understand this disconnect? Because with the Ben Sorer U'Moreh, one of the main things was that he already exhibited truly horrible character traits. We're not talking about a one-time slip-up, chas v'shalom, but rather a deeply ingrained pattern of behavior that pointed towards a future of lawlessness and violence, Rachamana litzlan. This is why the Torah takes such an extreme measure; it's a pre-emptive strike against the potential for an individual to become a complete danger to society and himself. The Gemara in Maseches Sanhedrin brings down a very difficult and perplexing halakha, that of the Ben Sorer U'Moreh. The Torah instructs us regarding a son who exhibits certain behaviors. What does the Gemara tell us about this tragic scenario? One of the main things is that the parents brought him to the ziknei ha'ir, to the Beis Din. Why? Because he's an angry person; he doesn't want to listen to them. And the Beis Din said, if he's this angry at this age, we have to carry out the din of Ben Sorer U'Moreh because he's going to get much worse. The Gemara explains that the Torah sees into the future, and this child, if he continues on this path of unbridled anger, will inevitably become a lastees, a robber, and eventually stray completely from Yiddishkeit and become an idol worshiper, chas veshalom. That's the trajectory the Torah identifies, rooted in anger.

9:27The Torah reveals that this path, beginning with unbridled anger, leads to a complete spiritual downfall. Ultimately, he's going to go against Hashem. He's going to become an idol worshiper. That's what I understand. That's what the Gemara is talking about. If you get angry, eventually you're going to become an idol worshiper. If you get angry, you're going to become an idol worshiper. So how do we connect it to marijuana today? I said to people, listen, look at what the Gemara is telling us 2,000 years ago. What an incredible lesson! And this, my friends, is why we must understand the principle that Chazal are teaching us here. "But this is the yetzer hara's deception, my friends! Satan wants us to believe it's simply a disease, something that just happens to you, that you have no control over. But the truth is, it's a slippery slope, a gradual descent. It never starts with the biggest sin; it always begins with something seemingly insignificant. If you start with something small, you're going to get to something much bigger. Marijuana. I don't need to tell anybody how marijuana is usually the first drug every 'crackhead' started with. Every 'junkie' started with marijuana. No one starts with crack, at least not typically. Trust me, I know a bunch of them. I try to help a lot of them, and many of them succeeded. I know a lot about this. I'm not saying things out of opinion; I'm telling you actual reality. This principle applies not just to physical addiction, but to spiritual addiction as well. Just as someone doesn't wake up a 'crackhead,' no one becomes a full-blown idol worshiper overnight. It starts with a small compromise, a seemingly innocent deviation from halakhah, a little loosening of the boundaries. And before you know it, chas v'shalom, you're far, far away from the path of Torah. This is precisely what the Torah is warning us about, my dear brothers."

10:17We have been learning about the profound warnings the Torah gives us, particularly concerning the slippery slope of avodah zarah, idolatry. It's not always an overt act; sometimes, it's a gradual erosion of our commitment to Hashem and His Mitzvot. So now, the Torah tells us a person can ultimately become an oved avodah zarah. So how? Look at what's happening. Today, every single person that uses drugs and becomes addicted, unfortunately, doesn't intend to become addicted. No one intends to become addicted, but they fall into it. We feel bad for them, we try to help them. But what happens? What does the yetzer hara do? The yetzer hara tells them, 'Listen, your addiction, your addiction, it's a disease.' And this is precisely where the yetzer hara works its deception. If addiction is merely a disease, a purely biological affliction, then it implies a complete lack of personal agency, removing the individual's responsibility to fight, to choose good, and to do teshuvah. Such a mindset can tragically lead one further away from the path of Torah and reliance on Hashem. My dear talmidim, we must always be vigilant, for the yetzer hara often tempts us with the subtle and the seemingly harmless. We see this danger even in situations that appear to be for our benefit, such as dealing with addiction. We might say, "It's just an addiction, I need help, I'll go anywhere for it." But this, my friends, is precisely where the greatest spiritual peril lies, for we must remember the words of our Chazal about guarding ourselves from any semblance of Avodah Zarah, however remote it may seem. "It's not your choice anymore; it's a disease. You're addicted—it's an addiction. You can't get over it. That means you have to continuously get treatment forever. So, where do you get this treatment? You go to an A.A. meeting. But my friends, where are these A.A. meetings often held? In a church! And what do they do in a church? They worship idols! And this, my dear talmidim, is how marijuana can, G-d forbid, lead to Avodah Zarah. Because these A.A. meetings and simply being in churches—it's also the number one place where missionaries hang out. It's their house, their domain!" And we know the great danger of missionaries, who seek to ensnare unsuspecting Yidden with sweet words and false promises. This, my friends, is exactly how the Torah already warned us thousands of years ago: how doing something that you think is small, eventually, chas v'shalom, can lead you to Avodah Zarah. We must always be discerning and protect our neshamot and the kedushah of Am Yisrael.

11:15This is precisely the fundamental problem, my dear brothers. When our people, particularly those in a vulnerable state, seek help in such a setting, they are exposed to immense spiritual danger. Missionaries hang out and steal souls day and night. And that's how the Torah already told us thousands of years ago, of how doing something that you think is small eventually will lead you to Avodah Zarah. And people didn't like this. Why didn't I like it? Because they are still struggling with their addictions and thus vulnerable. This is a serious matter, one where we must be vigilant in protecting ourselves and our brethren from such spiritual pitfalls. We must always remember the words of our Sages who taught us to keep our distance from anything that might lead us astray, even seemingly innocent situations, for the yetzer hara is cunning. My dear talmidim, we must always be vigilant about the spiritual atmosphere we expose ourselves to, and especially when we are in a vulnerable state, seeking help. We understand the good intentions behind programs like AA, and the profound need for individuals to find support and recovery. We would never discredit the benefits of such assistance. However, there are aspects that demand our careful consideration and firm resolve. Some may find our stance difficult to accept, perhaps even offensive, and they might react negatively. Because they don't like it. No, no, but AA itself is also good. I am not saying that it is not good; I am saying that the church, as a venue, is problematic. If an AA meeting were held at an auditorium, or at a shul, or at an office, there would be no problem at all. But that is precisely the issue. It is not in an office. It is not in a shul. It is at a church where these missionaries congregate. This is a fundamental concern, my friends. We are not speaking merely of bricks and mortar, but of the spiritual integrity of our neshamot, our souls. A church is a place where, historically and currently, efforts are made to lead Jews away from Torah U'Mitzvot. Exposure, especially when one is seeking comfort and guidance, is perilous. We must protect ourselves and our brethren from any environment where missionaries operate, for their intent is nothing less than shemad, assimilation away from our holy heritage. Such is the Yetzirah, the reality of our spiritual battle in this world, and it requires constant awareness and strength from each one of us to safeguard our Yiddishkeit.

11:59Brothers, sometimes we encounter truths that are uncomfortable, truths about our responsibilities and our place in the grand scheme of creation. It's not always what we want to hear, but it's what we need to hear, to truly serve HaKadosh Baruch Hu. People don't like to hear this; they don't like to hear this. They want to pervert the truth because it doesn't fit their reality. But such is the Yetzirah. Where one day you agreed to be His employee for the day, and then He says, "No, no, you're full-time now. You're fully committed." You might protest, saying, "Yeah, I didn't want a full-time job." But the response from Above is, "Sorry, you signed the deal." You ask, "Where?" And the reply comes, "Over there! You didn't see? Oh, we signed for you, don't worry!" This is the reality of our covenant, our deep connection to the Ribbono shel Olam. We are all called to be full-time servants, even if we initially only envisioned a temporary engagement. Our commitment to HaKadosh Baruch Hu is all-encompassing, by divine design, for the ultimate good of Am Yisrael and the revelation of His unique sovereignty in the world. So, chaverim dear, this commitment to HaKadosh Baruch Hu, this full-time service, it manifests not only in our personal lives but in the collective efforts we make. We strive to utilize every available means to strengthen our Am Yisrael and bring more light into the world. There are many wonderful resources available on our websites, new features, and numerous additional projects that are currently in development which, b'ezrat Hashem, will assist Am Yisrael in drawing closer to HaKadosh Baruch Hu, to reveal His sacred Name, and to recognize His singular unity. May we all merit to see these efforts come to fruition, bringing true Geulah and the full manifestation of His glorious presence, speedily in our days. Amen.